The Virtues of Ramadhan

The Virtues of Ramadhān

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

There are many virtues during Ramadhān that a good thinking Muslim should not missed, its merits in fasting and standing at night for Solātul Tarawih and the virtue of competing to do righteous deeds during it. Along with this is an explanation of some important rules that some people are not aware of.

Abdullah Ibn Salih Al-Fawzan (rahimahullah) said: Rasūlullāh (sallallāhu 'alayhi wa sallam) informed the Ummah through his Companions (radiallāhu’anhum) the good news of Ramadhān. He (sallallāhu 'alayhi wa sallam) informed them that it is a month in which the Gates of Mercy and the Gates of Paradise are opened and the Gates of Hell are closed

A hadith narrated by Abu Hurairah (radiallāhu`anhu) substantiate the virtues of fasting and the great position it possesses in the sight of Allāh.

Allāh’s Messenger (sallallāhu 'alayhi wa sallam) said:   “Every [righteous] deed of the Son of Adam will be rewarded ten to seven hundred times its worth. Allāh, Mighty and Sublime, said: ‘Except for the fast, for indeed it is for Me, and I will reward it. He leaves off his desires and his food for My sake. There are two times of joy for the one fasting. The time of joy when he breaks his fast and the time of joy when he meets His lord. And the scent coming from the mouth of the one fasting is more pleasant in the sight of Allāh than the smell of musk.’” 

[Al-Bukhāri and Muslim]

There are four of its virtues mentioned in this hadith.

1. Reward in full without any reckoning.

Those who fast correctly will receive their reward in full without any reckoning; for every good deed is rewarded ten to seven hundred times it’s like in worth, except for the fast. Indeed, its reward is not limited to this number, but rather Allāh will reward it with manifold its likes in worth. This is because the fast is from (the forms of) patience and Allāh has stated:  “Verily, the patient ones will be given their reward in full without any reckoning.” [Surah Az-Zumar, 39:15]

2. Allāh attached the fast to himself in conjunctive form, above all other types of deeds.

This conjunction is enough to show its noble status. Allāh knows best, it is due its state of encompassing the entirety of the day. One would find that the individual fasting has neglected his desires, while his soul constantly yearns after them. Along with its length of the duration is not found in anything else besides the fast, especially in the days of summer due to their length and severity in heat. The individual’s abandonment of the things he desires is an act of worship, which will be rewarded. The fast is something a secret kept between the servant and his Lord. No one knows of it except Allāh, the most High. It is an inward action, which cannot be seen by the creation, thus riya’ (showing off) cannot enter into it.

3. When the one who fasts meets his Lord, he will be delighted by his fast.

When the one who fasts meets his Lord, he will be delighted by his fast due to what he will see in it from its abundance, good standing and his reward by having his fast accepted, which Allāh granted him in the first place.

As for his joy at the time when he breaks the fast, then it is due to the completion of the act of worship and its being free from evil and those things that have been forbidden in it. This is from the praiseworthy types of joy since it is a joy that emanates from the obedience to Allāh and the completion of the fast, due to which great reward has been promised. This is as Allāh says: “Say: By the grace and mercy of Allāh, and by that, then rejoice.” [Surah Yunus, 10: 85]

4. The breath coming from the mouth of the one fasting is more pleasant in the sight of Allāh than the scent of musk.

This beautiful smell will be for the Day of Judgment for that is the day when the rewards for deeds will be manifested. This is based on one narration of the hadith:  “…more pleasant in the sight of Allāh on the Day of Judgment…” [Muslim]  “And the scent coming from the mouth of the one fasting when he breaths out from the food (he ate previously) is more pleasant in the sight of Allāh than the smell of musk”[Ibn Hibban and Ahmad]

This scent, although disliked by the people who smell it in this world will, however, be more pleasant in smell in the sight of Allāh than the scent of musk. This is because it is something that originates from the obedience to Allāh: “The sign that will mark the believer on the Day of Judgment is the brightness (of their faces) due to their ablution (wudhu’) in this world, causing a distinction between them and the rest of the nations. And their mark on the Day of Judgment due to their fasting will be pleasant smelling breath, more pleasant in the sight of Allāh than the scent of musk. This is in order that they may be known amidst that group for that deed. We ask Allāh to grant us blessing on that day.”  [Ibn Hibban]

Ar-Rayyan

And from the merits of Ramadhān is that Allāh has distinguished those who fast with a specific door from the doors of Paradise. No one more righteous than them will enter through it.

Sahal Ibn Sa’ad (radiallāhu`anhu) narrated that Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “Verily, there is a door in Paradise, which is known as Ar-Rayyan. On the Day of Judgment, the ones who fasted will enter in through it; no one other than them will enter in through it. And when they have entered, it will close, so no one will enter through it (after them).”  [Al-Bukhāri and Muslim] “And whosoever enters will be given to drink. And whosoever drinks will never feel thirsty again.” [Sahih of Ibn Khuzaimah no. 1903]

The Qualification of the Virtues

However, these merits will not be attained except by the one who fasts with sincerity by abstaining from food, drink, intercourse, abstaining from hearing the unlawful, looking towards the prohibited and earning from unlawful means. Thus his body limbs must fast and abstain from sinful acts. His tongue must fast and abstain from lying, foul speech and false swearing. This is the obligatory for the fast, the result of which will be great reward.

Abu Hurayrah (radiallāhu`anhu) said that the Messenger (sallallāhu 'alayhi wa sallam) of Allāh Subhanahu Wa Ta’ala said: “Whoever does not avoid false speech and acting on it, Allāh Subhanahu Wa Ta’ala does not have any need for him to leave his food and drink”.  [Al-Bukhāri]

The Rasūlullāh (sallallāhu 'alayhi wa sallam) also said: “Perhaps, that entire one who fasts will get from his fast is hunger and thirst. And perhaps that entire one who stands at night in prayer will get from his standing is sleeplessness.”  [Ahmad, Ibn Hibban, Ibn Majāh, Darimi].

[Hadith As-Siyam: Ahkam wa Adab; Via Allāhuakbar]

The Virtues of Ramadhān

Ramadhān is one of the twelve Islamic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following.

1. It is the Fourth Pillar of Islam.

Allāh has made fasting the month of Ramadhān the fourth pillar of Islam, as He says:  “The month of Ramadhān in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadhān i.e. is present at his home), he must observe Sawm (fasts) that month…” [Al-Baqarah, 2:185]

It was narrated in Al-Sahihain from the hadith of Ibn ‘Umar (radiallāhu`anhu) that Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Islam is built on five (pillars): the testimony that there is no god except Allāh and that Muhammad is the Messenger of Allāh; establishing prayer; paying zakah; fasting Ramadan; and Hajj to the House (the Ka’abah).”  [Al-Bukhāri, 8; Muslim, 16]

2. The Qur’an was Revealed Ramadhān.

Allāh revealed the Qur’an in the month of Ramadhān, as He says in the verse quoted above:  “The month of Ramadhān in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…” [Al-Baqarah, 2:185]  And Allāh says: “Verily, we have sent it (this Qur’an) down in the Night of Al-Qadar (Decree).” [Al-Qadar, 97:1]

3. Allāh Has Blessed Ramadhān With the Lailatul-Qadar.

Allāh has bestowed the Lailatul-Qadar in Ramadhān, which is better than a thousand months, as Allāh says:

“Verily, We have sent it (this Qur’an) down in the Night of Al-Qadar (Decree). And what will make you know what the Night of Al-Qadar (Decree) is? The Night of Al-Qadar (Decree) is better than a thousand months (i.e. worshipping Allāh in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). Therein descend the angels and the Ruh [Jibril (Gabriel)] by Allāh’s Permission with all Decrees, (All that night), there is peace (and goodness from Allāh to His believing slaves) until the appearance of dawn” [Al-Qadar, 97:1-5]

“We sent it (this Qur’an) down on a blessed night [(i.e. the Night of Al-Qadar) in the month of Ramadhān — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]” [Al-Dukhan, 44:3]

Explaining the great status of this blessed night of Lailatul-Qadar, Surah Al-Qadar was revealed, and there are many hadith which also speak about it, such as the hadith of Abu Hurairah (radiallāhu`anhu) who said: The Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “There has come to you Ramadhān, a blessed month which Allāh has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.”  [Al-Nasa’ie, 2106; Ahmad, 8769. classified as sahih by Al-Albāni in Sahih Al-Targhib, 999.]

And Abu Hurairah (radiallāhu`anhu) said: The Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Whoever spends Lailatul-Qadar in prayer out of faith and in the hope of reward, will be forgiven his previous sins.”  [Al-Bukhāri, 1910; Muslim, 760]

4. It is a Means of Seeking Forgiveness

Allāh has made fasting Ramadhān and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in Al-Sahihain.

The hadith of Abu Hurairah (radiallāhu`anhu) according to which Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Whoever fasts Ramadhān out of faith and in the hope of reward, his previous sins will be forgiven.” [Al-Bukhāri, 2014; Muslim, 760)]

Abu Hurairah (radiallāhu`anhu) also narrated that Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Whoever spends the nights of Ramadhān in prayer (Tarawīh) out of faith and in the hope of reward, his previous sins will be forgiven.” [Al-Bukhāri (2008) and Muslim (174)]

The Muslims are unanimously agreed that it is Sunnah to pray qiyam at night in Ramadan. Al-Nawawi (rahimahullāh) said that what is meant by praying qiyam in Ramadhān is to perform Tarawīh, i.e., one achieves what is meant by qiyam by praying Tarawīh.

5. Allāh Opens the Gates of Paradise and Closes the Gates of Hell
 

In this month, Allāh opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in Al-Sahihain, from the hadith of Abu Hurairah (radiallāhu`anhu) who said that the Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “When Ramadhān comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.” (Al-Bukhāri, 1898; Muslim, 1079)

5.1 Every night Allāh has people whom He redeems from the Fire. It was narrated from the hadith of Abu Umaamah (radiallāhu`anhu) that Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “At every breaking of the fast, Allāh would have people whom He redeems.”  [Imām Ahmad (5/256); Al-Mundhiri said: there is nothing wrong with its isnad; and it was classed as sahih by Al-Albāni in Sahih al-Targhib, 987.]

Abu Sa’id (radiallāhu`anhu) who reported: The Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “Allāh would have the people whom He redeems every day and night – i.e., in Ramadhān – and every Muslim every day and night has a prayer that is answered.”  [Al-Bazaar (Kashf 962)]

7. The Expiation of Sins

Fasting Ramadhān is a means of expiation for the sins committed since the previous Ramadhān, so long as one avoids major sins. Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadhān to the next are expiation for (sins committed) in between, so long as you avoid major sins.”   [Muslim (233)]

8. The Fasting In Ramadhān Is Equivalent To Fasting Ten Months.

Fasting in Ramadhān is equivalent to fasting ten months, as is indicated by the hadith in narrated from Abu Ayyub al-Ansari (radiallāhu`anhu):  “Whoever fasts Ramadhān then follows it with six days of Syawwal, it will be like fasting for a lifetime.”  [Muslim (1164)]

It was narrated that Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “Whoever fasts Ramadhān, a month is like ten months, and fasting six days after al-Fitri will complete the year.”  [Ahmad (21906)]

9. The Qiyam in Ramadhān with the Imām until he finishes, it will be recorded for him that he spent the whole night in prayer.

Whoever performs qiyam of Ramadhān [Tarawīh] with the imām until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the hadith of Abu Dharr (radiallāhu`anhu) reported that the Rasūlullāh (sallallāhu 'alayhi wa sallam) said:   “Whoever prays qiyam with the Imām until he finishes, it will be recorded for him that he spent the whole night in prayer.”  [Narrated by Abu Dawud (1370) and others; Classified as sahih by Al-Albāni in Salat al-Tarawih, p. 15]

10. ‘Umrah In Ramadhān Is Equivalent To Hajj.

Ibn ‘Abbas (radiallāhu`anhu) said: The Rasūlullāh (sallallāhu 'alayhi wa sallam) said to a woman among the Ansar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He (sallallāhu 'alayhi wa sallam) said, “When Ramadhān comes, go for ‘Umrah, for ‘Umrah in Ramadhān is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”  [Al-Bukhāri (1782) and Muslim (1256)]

11. Sunnah to Observe I’tikaf

It is Sunnah to observe I’tikaf (retreat for the purpose of worship) in Ramadhān, because Rasūlullāh (sallallāhu 'alayhi wa sallam) did that, as it was narrated in the hadith of ‘Aishah (radiallāhu`anha), “Rasūlullāh (sallallāhu 'alayhi wa sallam) used to spend the last ten days of Ramadhān in I’tikaf until he passed away, then his wives observed I’tikaf after him.”  [Al-Bukhāri, 1922; Muslim, 1172].

12. Mustahabb to Study and Recite Great Deal of the Qur’an.

It is mustahabb in the sense of being strongly recommended in Ramadhān to study the Qur’an together and to recite it a great deal. You may study the Qur’an together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibril used to meet Rasūlullāh (sallallāhu 'alayhi wa sallam) every night in Ramadhān and study the Qur’an with him. [Al-Bukhāri, 6; Muslim, 2308].

Reading Qur’an is mustahabb in general, but more so in Ramadhān.

13. Mustahabb in Ramadan to offer Iftar and Charity.

It is mustahabb in Ramadhān to offer iftar to those who are fasting, because of the hadith of Zaid Ibn Khalid Al-Juhani (radiallāhu`anhu) who said: The Rasūlullāh(sallallāhu 'alayhi wa sallam) said:  “Whoever gives iftar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.”   [Al-Tirmidzi, 807; Ibn Majāh, 1746; classified as sahih by Al-Albāni in Sahih Al-Tirmidzi, 647]

And Allāh Almighty knows best.

[Excerpted with modification from Islam QA]

The Wisdom of Fasting

The Wisdom of Fasting

Tajuddin Shu’aib

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

There are reasons and wisdom behind every single act in Islam, no matter how small. In time we may know the wisdom for behind some acts, and for others we may never know. Solat, for instance, is a daily training for purifying the believer and reminding him that he is a member in a community of believers.

Fasting, on the other hand, is an annual institution containing all conceivable attributes for human excellence. It is training for the body and soul, a renewal of life, encouraging the spirit of sharing and giving. The following are some of the general benefits.

 Self-Restraint (Taqwa)

Allāh Subhānahu Wa Ta’ala states: "O you who believe! Fasting is prescribed to you as it was prescribed to those before you that you may (learn) self restraint." (Al-Baqarah,, 2:183)

This verse indicates the first lesson or wisdom to be gained in fasting is self-restraint, (Taqwa) or the fear of Allāh Subhānahu Wa Ta’ala. That is to say, fasting instills in the heart the essence of consciousness of the Creator, moral courage both in secret and manifest, guiding the heart, the seat of emotion from spoilage and moral indecency.

It has been reported that Abdul Malik bin Al-Asma'e was in Makkah when Ramadhan came, so he decided to leave for Taif to escape its heat. On the way, he met a Bedouin who told him that he was heading for Makkah. Abdul Malik asked him, "Aren't you afraid of Makkan heat in Ramadhan?” The Bedouin replied, "It is from the heat (hellfire) I am running away."

Fasting instills taqwa, fear of Allah, and does so by controlling two aspects of the human body, which are the root causes of human downfall, namely the stomach and the private parts. The human body is constructed with the need to please the two of them and, in the process, man transgresses the rights of others, fellow human beings, and the commandments of Allah are violated. Fasting is equivalent to life, because with the level of taqwa being raised, the person avoids the sins which are detrimental to life itself.

Behavior Modification

One of the most important things fasting affords the observer is helping him control or change his or her habits; the reason being human life is an embodiment of acquired habits. To change or control a habit is basically to wage a war against you, yourself. If jihad is mandatory on every believer because it is the peak of the essence in Islam, and it entails changing habits, the fasting is the training ground for the inevitable that will occur. The believer cannot wage a war and hope to defeat an enemy if he or she cannot wage war against his soul. Thus, the faster is admitted to the compulsory training opened only in Ramadhan, the learning in this school is mandatory and succeeding or scoring high is mandatory, otherwise it is like you never entered. The Prophet (sallallāhu 'alayhi wa sallam) said: "Many a faster receives naught from his fast except the pain of hunger and thirst." (Muslim)

If he scores high the reward is guaranteed: "Three people's prayers are not rejected-among them - the faster, until he breaks." (Ibn Hibban) Now, does a Ramadhan fast control one’s habits? Simple, two of the most important habits are food and drink. An average person eats three meals a day, 21 meals a week. The way the fast is structured, with its basic and drastic alteration of eating habits, a faster takes light meals early in the morning and late in the evening. If the believer can control these two habits, food and drink, it will undoubtedly be easy for him to control other habits, including the habits of smoking, drug abuse and illicit sex. Do you not see that, if you can control your tongue, hands and all other parts of your body, it will be easy for you to apply the same training for the rest of the year?

Heath Care

The benefits of fasting transcend guiding the faster from idle talk and indecent acts. It is a sentinel against disease, provided the faster follows the strict dietary rule: eat during fast breaking and avoiding over-eating. Allah Subhanahu Wa Ta’ala states: "...Eat and drink, but waste not by excess, for Allah loves not wasters." (Al-A’raf, 7:31)

A great deal of ailments originates from stomach indigestion. This is why the Messenger of Allah (sallallāhu 'alayhi wa sallam) said: "The son of Adam will never fill a container with something worse and evil than his stomach. It will suffice him some morsels (food) that will keep him on his feet, otherwise, he should divide his stomach into three parts: one third for his food, the other for his drink and the other third for his breath." (Ibn Hibban)

This hadith indicates that the stomach is the origin of harmful bacteria. Even in the age of sophisticated machines, you can hardly find a machine so fragile but yet so remarkably durable and efficient like the stomach. This is the machine that receives food particles, processes and refines them, and distributes the products to different parts of the body. This is a lifelong operation. For the non-faster, the stomach will have no chance for rest. When the stomach is empty, as a result of fasting, it gets well-desired rest, to renew and rejuvenate its energy. With the fasting, the stomach is forced to go through a discharge whereby harmful residue is eliminated through perspiration as the body searches for food during fast.

During fast, the system of secretion is organized, and this in turn benefits the blood pressure, inhibiting hardening of the arteries. The heart and kidney functions are enhanced as the work load tapers off. The fast helps to correct the problem of obesity and diabetes. Doctors over the years have used fasting as a prescription for certain ailments.

There was a discussion between Ali Bin Husain bin Waquid (Rahimahullāh) and a Christian physician to the Khalifah, Harun Ar-Rasheed, about Islam's outlook on the science of medicine and health care. The physician said to Ibn Waquid: "There is not in your Book, Al-Qur’an, anything about medicine. For if Al-Qur’an is a book of science, what about this science? Aren't there two kinds of sciences: the science of the body and the science of the soul?" Ibn Waquid responded: "Allah, the Most High has combined both sciences in half of a verse, when He states: "...Eat and drink but waste not by excess, for Allah loves not the wasters." (Al-A’raf, 7:31)

The physician said: "Why, then, has nothing been mentioned about medicine from the mouth of your Messenger?" Ibn Waquid (Rahimallāh) replied: "Our Messenger (sallallāhu 'alayhi wa sallam), has combined the sciences about medicine in a few words when he says: "The stomach is the house for disease and prevention is the essence of medicine." The Christian physician then said: "Then your book, Al-Qur’an, and your Prophet Muhammad (sallallāhu 'alayhi wa sallam) left nothing about medicine for Juliennes (a famous physician of the ancients)." (Arkanul Arba’ah by Abul Hasan Nadwi).

A physician published a report on fasting and its benefits saying: "It is mandatory on every person who is sick to restrain from food certain days in a year whether he be wealthy or poor because if bacteria can find food in abundance in the body, it will grow and multiply. But with fasting it becomes weak.'' He then praised Islam. It should be considered as the wisest religion, for as it mandated fasting it has mandated health care. He continued: "Indeed, Muhammad (sallallāhu 'alayhi wa sallam), who brought this religion, was the best physician who succeeded in his teachings, for he called for prevention before ailment, that is apparent in fasting and the nightly prayer (Solatul Tarawih) that Muslims observe after fast breaking every day of Ramadhan, for these physical acts contain big benefits in digesting food." (Arkanul Arba’ah by Abul Hasan Nadwi)

Patience

Fasting helps in conditioning the heart, the soul, and the body on the virtues of patience, tenacity, and firmness in the face of adversity. Patience is the pinnacle of self-mastery, discipline and spiritual agility. Patience is to turn the phrase "I can't" into "I can." It is to say, the difficult is easy. It is an inner and psychological demolition of things perceived by others as impossible. Fasting helps in all these shades for the virtuous, patient person because, the conditioning is that if a believer can exercise patience, and forsake gourmet food and drink, and the exhilaration we enjoy while eating or drinking our favorites, as well as marital association, the gratifying of other normal appetites for a whole day, for a month the realization that the barrier between you and food is your consciousness of your Creator, can better make you able to exercise patience in virtually everything in life.

Social Outlook

Socially, fasting is an expression of solidarity with the poor, the family and the whole society. This is a period in which the rich have first-hand experience of what it is to be poor, the pains the indigent suffers in normal living conditions. The process of disciplining resulting from Islamic fasting instills in the rich the virtue of mercy, Rahmah, which is very important in terms of social well - being and proliferation of harmony. Allah bestows his mercy upon those who themselves are merciful to others. "Those who are merciful to others, the Merciful will have mercy upon them," the Messenger (sallallāhu 'alayhi wa sallam) said. He continued, "Have mercy upon those on earth, and those in heaven will have mercy upon you." (Abu Dawud & Tirmidzi)

Family Ties

Fasting strengthens family ties, especially in that the family is an endangered institution in western society. It helps the family gather together to breakfast, at Iftar, and eat sahur together at least twice a day for a month. The family even performs Solat, together with the father as Imam.

Fasting enhances and energizes friendship, as Ramadhan is known as the month of invitations and visitations. Friends, family members and neighbors extend invitations to each other to come to their homes to have Iftar together. The Messenger (sallallāhu 'alayhi wa sallam) said, "When a believer invites you, you should respond." ( al-Bukhari, Muslim and others) Besides, Muslims gather together in the Masajid for Tarawih and ta'alīm

And Allāh Almighty Knows best.

[Via MSA]