It is permissible to perform these prayers in congregation occasionally. Regular congregational observance of them, however, is not prescribed; rather, it is a blameworthy innovation. The Prophet, peace and blessings be upon him, the Companions, and the Successors did not habitually gather for regular voluntary prayers, even on a lesser scale than this. The Prophet, peace and blessings be upon him, only performed such voluntary prayers with a small congregation on occasion. He ordinarily prayed at night alone, but when Ibn ‘Abbās stayed overnight with him, he prayed with him. On another night, Hudhayfah prayed with him, and on yet another, Ibn Mas‘ūd prayed with him. Likewise, he prayed at the home of ‘Itbān ibn Mālik al-Ansārī, in a place that ‘Itbān used for prayer, and ‘Itbān prayed with him. He also led Anas, his mother, and the orphan in prayer.

He performed most of his voluntary prayers alone. What we have explained concerns voluntary prayers established by the Sunnah. As for instituting a prayer with a fixed number of rak‘ahs and a specified recitation, at a designated time, to be performed regularly in congregation—such as the prayers asked about here: the “Raghā’ib prayer” on the first Friday of Rajab, and the “Alfiyyah prayer” at the beginning of Rajab, in the middle of Sha‘bān, and on the twenty-seventh night of Rajab, and similar practices—this is not prescribed, by agreement of the leading scholars of Islam, as recognized scholars have explicitly stated. Only an ignorant innovator would institute such a practice. Opening this door leads to altering the laws of Islam and sharing in the condition of those who have instituted religious practices for which Allah has given no permission. And Allah knows best.