Detailed Account of Taraweeh Prayers (8 or 20)?

Prophet, peace be upon him) and practically the majority of Ulama have accepted it." (Fatawa Rahimmiyah, vol. 1, pg 276-277).

Although Aisha (Allah be pleased with her) had said: "He did not pray more than 11 Raka'at," we also have reports from her that the Holy Prophet (Peace be upon him) also prayed more than 11 Raka'ats! The proof for this was given by her in another narration involving Abu Salama ibn Abdal Rahman (Rahimahullah). Abu Salama asked Aisha about the prayer of the Messenger of Allah (Peace be upon him), she said, "He observed 13 Raka'ahs (in the night prayer). He observed 8 raka'ahs and would then observe (three rak'ahs of) witr and then observe two raka'ahs sitting (nafl prayer), and when he wanted to bow he stood up and then bowed down, and then he observed two raka'ahs in between the Azan and Iqama of the dawn prayer (i.e. fajr)." (See Sahih Muslim 1/1603, pg. 357 and also al-Albani's Sifah Salah an-Nabee, appendix 7, pg. 110). So does this not mean that the muslims should perform 13 Raka'ats of Taraweeh in Ramadan?

Now, the statement 'the best way is 11 rak'aats' is only the opinion of a small group of the ulama, in fact there are more than 50 opinions to say that the best way is 20 rak'ahs according to the Prophet (Peace be upon him) and his Companions (Allah be pleased with them all) practise! What is more interesting to note is that the four great Mujtahids, Abu Hanifah, Malik, Shafi'i and Ahmad ibn Hanbal (Allah's mercy be upon them) are in agreement that the Taraweeh consists of twenty Rak'ahs. The statement that Imam Malik approved of eight Rak'ahs needs to be proved, most likely this ascription was made to him because he quoted the Hadith which is used to prove eight Rak'ahs of Taraweeh in his al-Muwatta (see Muwatta, 6.2, no. 4, pg. 48) by a small group of scholars. Although Imam Malik (Rahimahullah) quoted this Hadith in his book, it has no bearing on what his actual opinion and practise was, on the contrary Imam Malik believes in thirty-six rak'ahs of Taraweeh (i.e. 20 Rak'ahs and 16 rak'ahs of extra nafl prayers, see later for the official verdict of the Maliki Madhhab)! Also the Hadith which seems to prove 11 Rak'ahs of Taraweeh (including three rak'ahs of Witr) in Imam Malik's Muwatta has been explained away by many other convincing arguments.

Recently I came across a booklet by the title, "Is Taraweeh 20 Rakaats?" (Published by Madrasah Arabia Islamia, Azaadville, South Africa, author unknown). In this booklet the Hadith quoted from the Muwatta of Imam Malik (Rahimahullah), about 11 rak'ahs of Taraweeh (including three Witr) was quite eloquently analysed.

The actual Hadith in question was related by Yahya ibn Yahya al-Laythi, who related from his teacher Imam Malik, who related from Muhammad ibn Yusuf, who said that as-Saaib ibn Yazid said, "Umar ibn Khattab (Allah be pleased with him) ordered Ubayy ibn Ka'b and Tamim ad-Dari (Allah be pleased with them) to watch the night in prayer with the people for eleven rak'ahs. The reciter of the Qur'an would recite the Mi'in (a group of medium sized surah's) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn." (see above reference in al-Muwatta).

It was stated in the aforementioned booklet (chapter 7, pg. 20), after quoting the above narration, "If we analyse the chain (Isnad) of this Hadith, we notice that Muhammad ibn Yusuf narrates from Saaib ibn Yazid. Muhammad (ibn Yusuf) has 5 students and the narration of each student differs from the next (i.e. the text of the Hadith is different from each student). The five students are:

1. Imam Malik

2. Yahya ibn Qattan

3. Abdul Aziz ibn Muhammad

4. Ibn Ishaq and

5. Abdur Razzaq

Their narrations are as follows:

1. Imam Malik says that Umar ordered Ubayy ibn Ka'b and Tamim Dari to perform 11 rakaats. (What practise occurred thereafter is not mentioned, nor is Ramadaan mentioned).

2. Yahya ibn Qattan says that Umar made the people gather with Ubayy ibn Ka'b and Tamim Dari and both of them began performing 11 rakaats. (Hadrat Umar's command is not mentioned, nor is any mention of Ramadaan made).
3. Abdul Aziz (ibn Muhammad) says that we used to perform 11 rakaats in the era of Umar. (Neither is the command mentioned, nor is Ubayy ibn Ka'b or Ramadaan mentioned.
4. Ibn Ishaq says that we used to perform 13 rakaats in Ramadaan during the era of Umar. (Neither is the command of Umar mentioned. Instead of 11 rakaats, 13 are mentioned).

5. Abdur Razzaq says that Umar gave the command of 21 rakaats. (In this narration 21 rakaats are mentioned instead of 11).

Besides the narration of Imam Malik (Rahimahullah), 11 rakaats can not be established from the other narrations. Due to this difference, the narrator Ibn Ishaq gave preference to 13 while Ibn Abdal Barr al-Maliki preferred 21 (from the narration of Abdur Razzaq). Therefore this narration is Mudtarib (A Hadith that is transmitted in different manners, so that the contents of each transmission differ, and it is not possible to give preference to any particular transmission) with regards to the number (of rak'ahs) and hence unacceptable.

The above was an analysis of Muhammad ibn Yusuf's narration via Saaib ibn Yazid. Now let us examine the narration of Yazid ibn Khaseefah via Saaib (ibn Yazid), which is mentioned in the Sunan al- Kubra of al-Bayhaqi (vol. 2, pg. 496): Abu Zi'b narrates from Yazid ibn Khaseefah, who reports from Saaib ibn Yazid that the people used to perform 20 rakaats in the month of Ramadaan during the era of Umar.

Imam Nawawi, Iraqi and Suyuti (all three were great scholars of Hadith) amongst others have accepted the authenticity of this Hadith (see Tuhfatul Akhyaar, pg. 192 and Irshaadus Saari, pg. 74, (by Imam al-Qastallani]).

Muhammad ibn Jafar (another narrator in the chain) has quoted the statement from Yazid (ibn Khaseefah) as Abu Zi'b (had). This narration is mentioned in Marifatus Sunan of al-Bayhaqi. Allamah Subki and Mullah Ali al-Qari have stated in Sharh Minhaaj and Sharh Muwatta respectively that the chain of narrators of this Hadith are correct. (Tuhfatul Ahwazee, vol.2, pg 75).

From the above narration we can clearly see that both the students of Yazid (ibn Khaseefah), unanimously narrate the fact that during Umar's (Allah be pleased with him) era 20 rakaats was the standard practise. On the contrary, the 5 students of Muhammad ibn Yusuf quote Saaib (ibn Yazid) differently.

Another Hadith that is used by the protagonists of eight rak'ahs of Taraweeh has been related by Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (Peace be upon him) led the people in prayer during Ramadan with 8 rak'ahs and the Witr. We gathered in the Mosque the following night hoping that he would come again. We remained waiting till the next morning (until he came out). The Prophet (Peace be upon him) said, 'I feared that the Witr may become incumbent on you.'" (related by Ibn Nasr al-Marwazi in Qiyamul-Layl, pg. 90, al-Tabarani and Ibn Hibban - see below for the actual Hadith)

The above Hadith has been analysed by Shaykh Abdur Rahim in his "Fatawa" (vol. 1, pg. 278-9) with the conclusion that the Hadith is Daeef. The Shaykh said: "The strange thing about this Hadith is that its chain of authorities (Isnad) is not trustworthy. Please examine the statements of the Imams of this science concerning the narrators of this chain. In this chain one narrator is Ibn Hameed Razi, about whom the opinions of the great and august critics of Hadith are as under:

1. 'He is weak.' - Hafiz al-Dhahabi (see his Mizanul I'tidal, vol.3, pp. 49-50)

2. 'He narrates many disowned (munkar ) Hadiths.' - Ya'qub ibn Shaybah

3. 'He is objectionable.' - Imam Bukhari

4. 'He is a liar.' - Abu Zur'ah

5. 'I testify that he is a liar.' - Ishaq Kausaj

6. 'He narrates Hadiths about everything; I have not seen a man bolder than him vis-a-vis God.' - Sauleh Jazrah

7. 'By God! He is a liar.' - Ibn Kharash

8. 'He is not reliable.' - Imam Nisai

Now, about the second narrator, Ya'qub ibn Abdullah Ash'ari al-Qummi:-

1. 'He is not strong.' - Daraqutni (see Mizanul I'tidal, vol. 3, pg. 324).

About the third narrator, Isa ibn Jariyah:-

1. 'He has had disowned (munkar) Hadiths.' - Ibn Ma'een

2. 'His Hadiths are disavowed.' - Nisai

3. 'His Hadiths are rejected (matruk ).' - Nisai

4. 'His Hadiths are disavowed.' - Abu Dawood - synopsis

5. He is counted among the weak.' - (see Mizanul-I'tidal, vol. 2, pg. 311, by Hafiz al-Dhahabi)." Here ends the quote.

Hafiz Ibn Hajar al-Asqalani (Rahimahullah) has reported a similar narration to the above Hadith in his Bulugh al-Maram min Adillat al-Ahkam (no. 396, pg. 159), on the authority of Hafiz Ibn Hibban (Rahimahullah): "Narrated Jabir ibn Abdullah (Allah be pleaed with him): Allah's Apostle (Peace be upon him) prayed during the night in Ramadan; the people waited for him on the next day, but he did not come out; and he said, 'I feared that the Witr might be enjoined on you.'" Note the above narration does not even state how many rak'ahs were performed by the Prophet (Peace be upon him)!! The above two Hadiths can not be used as justifiable proof in favour of 8 rak'ahs of Taraweeh on their own.

Al-Imam Malik (Rahimahullah) has in fact quoted a Hadith which proves the performance of 20 rak'ahs of Taraweeh in Ramadan; and that is as follows:-

Yahya related to me from Malik that Yazid ibn Ruman said,"The people used to watch the night in prayer during Ramadaan for 23 rak'ahs (i.e 20 rak'ahs of Taraweeh, followed by 3 rak'ahs of witr) in the time of Umar ibn al-Khattab." (vide: al-Muwatta, 6.2, No. 5, pg. 48, English ed'n)

Although the above Hadith is Munqati (a link is missing in the chain) and has thus been declared to be Daeef by some scholars (including al-Albani), it never the less has been used as proof. Besides, the Hadith has been given a full Isnad (chain) by either Imam Ibn Abdal Barr al-Maliki (d. 463/1071; Rahimahullah) or Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti (Rahimahullah), in their thorough research to complete all the chains of transmission (Isnad) which have an incomplete chain; as found in the Muwatta of Imam Malik!
In fact the latest edition of the English version of al-Muwatta (translated by A. A. at-Tarjumana and Yaqub Johnson) says (pg. *!*!*!iv): "Ibn Hajar (al-Asqalani) said, 'The book of Malik is sound by all the criteria that are demanded as proofs in the mursal, munqati (two types of Hadith which have a missing link) and other types of transmission.' Then as-Suyuti followed what Ibn Hajar said here; and said, 'The mursal Hadith in it are a proof with him (i.e. ash-Shafi'i) as well because the mursal is a proof with us when it is properly supported. Every mursal in the Muwatta has one or more supports as will be made clear in this commentary (i.e. Suyuti's commentary on al-Muwatta called Tanwir al-Hawalik). It is absolutely correct to say that the Muwatta is sound without exception.'

Ibn Abdal-Barr collected together all the mursal, munqati and mu'addil Hadiths in the Muwatta and said that the total number of Hadiths in the Muwatta which do not have an Isnad are sixty one. He stated that he found the isnads of all of them in other sources with the exception of four Hadiths. The erudite scholar of Hadith, Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti says in Ida'a al-Halik that he had found witnesses for these four Hadith and he then mentioned these witnesses. He said, 'Some of the people of knowledge made these Isnads complete.' He mentioned from Ibn Abdal-Barr that there was no munkar(rejected) Hadith in the Muwatta, nor anything fundamentally refuted."

In the light of what the erudite scholars of Hadith have said above, we may emphatically state that the apparently 'munqati' Hadith from Yazid ibn Ruman has a complete Isnad; hence it may be used as a proof, since Imam Ibn Abdal-Barr has said that there is, "No munkar Hadith in the Muwatta nor anything fundamentally rejected." Hence, many scholars of Hadith and Fiqh have used the above Hadith as a proof in favour of 20 rak'ahs of Taraweeh.

The quote from "Some common questions answered," also claimed that, "Rather he (Umar) ordered Ubayy ibn Ka'b to lead the people with 11 rakaats." I say, this is half of the truth, since it is clearly stated in al-Muwatta :"Umar ibn Khattab ordered Ubayy ibn Ka'b AND Tamim ad-Dari ....(see Muwatta, 6.2, no. 4, pg. 48)!!


The actual Hadith which states that the Holy Prophet (Peace and blessings be upon him) performed 20 rak'ahs of taraweeh has been reported by Ibn Abbas (Allah be pleased with him). He said, "Verily, the Holy Prophet (Peace be upon him) in the month of Ramadaan, used to perform 20 rak'ahs and the witr prayer (afterwards) without congregation." (Reported in al-Sunan al-Bayhaqi, vol.2, pg. 496, Musannaf Ibn Abi Shaybah, Kabiri of Imam al-Tabarani, Ibn Aadi in his Musnad, and by Imam Baghawi in his Majmua-as-Sahabah )
Although some scholars have declared this Hadith to be Daeef on its own, it does not mean that it should be whole heartedly rejected; since Daeef does not mean Maudu (fabricated). Please refer to the next section on Daeef Hadiths, and when they are acceptable to scholars for further elaboration. The Hadith related from Ibn Abbas (Allah be pleased with him) is supported by many other narrations coming from great Companions like Uthman, Ali, Ibn Masood...(Allah be pleased with them all), as well as their successors (Tabi'in). Besides, some of the scholars of Hadith have even declared some weak Ahadith to be Sahih, if it has a firm basis. It was stated in the book "Criticism of Hadith among Muslims with reference to Sunan Ibn Maja," (pg. 131, by one of the leading Shaykhs in Britain, Suhaib Hasan): "Shafi'i also recognises a weak Hadith as authentic (sahih) if it is found to be accepted by the whole Ummah (see al-Sakhawi: Fath al-Mugith). But he does not accept Malik's view of restricting the practise to the people of Madinah. According to the later scholars of the Hanafi school like Ibn al-Humam, a Hadith will be declared Sahih, if it is supported by the practise of the Ummah (see Abdal Rashid Nu'mani: Ma tamusu ilaihe al-Haja, pg. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic Hadith: 'It is being practised by the people of learning (Ahl al-Ilm).' Suyuti deduces: 'It indicates that the Hadith is supported by the sayings of the people of learning. More than one scholar has said that a Hadith is declared Sahih if supported by the sayings of the people of learning, even if it lacks a proper Isnad (see Suyuti: al-Ta'aqubat, folio 20)."

As stated above, the great research scholar (Muhaqqiq) Hafiz Kamal ibn al-Humam (d. 861/1457; Rahimahullah) had actually said: "One of the factors from which the authenticity of a Hadith is known is that the learned (Ulama) may conform to it, which is a proof of its being sound (vide: Fath al-Qadir, vol. 3, pg. 349).

There are many quotes from scholars which prove a near universal juridical acceptance of 20 rak'ahs of Taraweeh, but I content myself by quoting a select few from some of the foremost scholars of the Ahl-as-Sunnah, as well as the Imam Ahmad ibn Taymiyya.

1. Shaykh al-Islam Ahmad ibn Hajar al-Asqalani (d. 852/1449; R.A.)

The Hafiz of Hadith, Ibn Hajar al-Asqalani has reproduced from Imam Rafi'i (Allah's mercy be on him):

"For two nights the Holy Prophet (Peace be upon him) led twenty rak'ahs of prayer each night; on the third night the people gathered but the Holy Prophet (Peace be upon him) did not come out. Then the next morning, he told the people, 'It so occurred to me that it would be made obligatory for you, and you would not be able to discharge this obligation.'"

After reproducing this tradition, Hafiz Ibn Hajar said:

"All the traditionalists (Muhaddithin) are unanimous about the soundness of this report." (see Talkhis al-habir fi takhrij ahadith al-Rafi'i al-Kabir, vol. 1, pg. 119, by Hafiz ibn Hajar).

Imam al-Azam Abu Hanifah (d. 150 AH; Rahimahullah)

It was stated in Fayd ul-Bari Sharh Sahih al-Bukhari (by Shaykh Anwar Shah Kashmiri):
"Imam Abu Yusuf (Rahimahullah) asked Imam Abu Hanifah (Rahimahullah), 'Did Hadrat Umar (Allah be pleased with him) have any compact from the Holy Prophet (Peace be upon him) for 20 rak'ahs of Taraweeh?' The Imam replied, 'Hadrat Umar was not one to invent on his own; certainly he had some proof with him for this!'" (also found in Maraqi ul-Falah, pg. 81, by Imam al-Shurunbulali and Bahr ur Ra'iq, vol.2, pg. 66, by Imam ibn Nujaim al-Misri).

Imam al-Tirmidhi (d. 279/892; Rahimahullah)

Imam Tirmidhi said:

"Umar, Ali as well as other Companions (Allah be pleased with them all) and Sufyan al-Thauri, Ibn al-Mubarak and Imam al-Shafi'i (Allah's mercy be upon them), all believed in 20 rak'ahs of Taraweeh, and Imam Shafi'i has stated that he had seen the people of Makkah saying 20 rak'ahs (see Sunan al-Tirmidhi, vol.1, pg. 99).

Imam Malik ibn Anas (d. 179 AH; Rahimahullah)

It was written in the most authentic book on Maliki Fiqh, al-Mudawwanah (vol.1, pg. 193-94), by Qadi Sahnoon (Rahimahullah):
"Ibn al-Qasim said, 'The rak'ahs (of Taraweeh) with witr are 39.' Imam Malik said, 'This is what the people have agreed upon from amongst the predecessors, and the people have not stopped doing it.'" (For an explanation of why it was 36 rak'ahs see the quote below from Allamah Anwar Shah Kashmiri).

Hafiz Ibn Humam (d. 861/1457; Rahimahullah)

Allamah Ibn Humam asserts that it has been established from genuine authority that the Companions and their Successors (tabi'in) used to say twenty rak'ahs of Taraweeh during the auspicious time of Umar (Allah be pleased with him); this authority of Yazid ibn Ruman has been reported from Sa'ib ibn Yazid that, 'during Umar's auspicious time we used to say twenty rak'ahs.' The genuineness of this authority has been verified by Imam Nawawi in the synopsis (see Fath al-Qadir, vol.1, pg. 407 and Nasb-ur-Rayah, vol.1, pg. 294, by Hafiz al-Zaylai). Hafiz Ibn Humam also said in Fath al-Qadir (vol.1, pg. 470):

"At last unanimity was formed on 20 rak'ahs of prayer and this alone is in succession." This last statement has also been said in similar words by Ibn Taymiyya in his Minhaj us-Sunnah (vol.2, pg. 224).

Imam Ata ibn Abi Rabah (Rahimahullah)

The august successor (Tabi'in) and Mufti of Makkah in his time said:

"I have seen the Companions, and other people in Makkah saying 23 rak'ahs, including the witr."

This report is Hasan (good). (see Musannaf Ibn Abi Shaybah, pg. 406, Fath al-Bari, vol.4, pg. 219, of Hafiz Ibn Hajar al-Asqalani, Qiyam ul-Layl, pg. 91, by Imam Ibn Nasr al-Marwazi).

7. Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620/1223; R.A)

The Imam of the Hanbali's in his time, Ibn Qudama al-Maqdisi, said in his book al-Mughni (vol.1, pg 803):

"There has been the Companion's consensus (Ijma-as-Sahaba) on 20 rak'ahs of Taraweeh."

Allamah Anwar Shah Kashmiri (d. 1352 AH; Rahimahullah)

It was stated in his published lecture, Tirmidhi al-ma'ruf ba-Arfa'sh-Shazzi (vol.1 pg. 329) :

"Not even one of the the four Imams believes in less than 20 rak'ahs of Taraweeh; the practise and belief of the majority of the Companions was also this. Imam Malik (Allah's mercy be upon him) believes in more than 20 rak'ahs; he is positive that they are 36. According to Imam Malik's practise only 20 rak'ahs of Taraweeh will be said in congregation, but the general practise and method of the citizens of Madinah was that during the brief rest interval (after every 4 rak'ahs), when the Imam sat down after 4 rak'ahs, they used to perform 4 more rak'ahs. The men who said the Taraweeh in the sacred mosque at Makkah, used to circumambulate (Tawaf) the Ka'ba during this brief recess. The people of Madinah, naturally, could not circumambulate the Ka'ba and hence, instead, they used to perform 16 rak'ahs more (in total) during these brief recesses."

Imam al-Ayni (d. 855/1451; Rahimahullah)

Allamah Ayni wrote in his Sharh al-Bukhari:

"The number of rak'ahs in the Taraweeh is twenty. Imam Shafi'i and Imam Ahmed (Allah's mercy be upon them) assert the same thing. Their proof is the report which Bayhaqi has, with genuine authority, narrated from Sa'ib ibn Yazid. The great Companions, including Umar, Uthman and Ali (may Allah be pleased with them), as also the revered Successors (Tabi'in), used to perform twenty rak'ahs."

Then he said:

"The most excellent and the most advisable course to conform to is that of the Holy Prophet's and his (Peace and blessings be upon him) Companions (practise)." (Umdat ul-Qari Sharh-al-Bukhari, vol. 7, pg. 178).

Hafiz Taqi-ad-Din Ahmad Ibn Taymiyya al-Hanbali (d. 728/1328)

He has said in his Fatawa Ibn Taymiyya (vol.1, pg. 191):

"It has been proven without doubt that Ubayy ibn Ka'b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rak'ahs and 3 rak'ahs of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka'b led 20 rak'ahs of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!"

:salam2:

:ma:Jazakallahu khairan for sharing akhi. :arabi1:

Numbers of rak’ahs in Taraaweeh prayer

We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam:

It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait.

Al-Sharh al-Mumti’, 4/225

Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’).

Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.

This is undoubtedly wrong. How can they be sinners, when the Prophet (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah.

With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.

Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646).


Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying.

We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.

The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus.

Allaah says (interpretation of the meaning):

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115]

All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different.

Al-Sharh al-Mumti’, 4/73-75

With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’”

Narrated by al-Bukhaari, 1909; Muslim, 738

They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.

The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.

The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night.
The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.”

(Narrated by al-Bukhaari, 846; Muslim, 749)

If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs.

Al-Sarkhasi, who is one of the imams of the Hanafi school, said:

It is twenty rak’ahs, apart from Witr, in our view.

Al-Mabsoot, 2/145

Ibn Qudaamah said:

The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.

Al-Mughni, 1/457

Al-Nawawi said:

Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation.

Al-Majmoo’, 4/31

These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following:

1- They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.

2- A greater number was narrated from many of the salaf.

See al-Mughni, 2/604; al-Majmoo’, 4/32

3- The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs.

The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced.

Shaykh al-Islam Ibn Taymiyah said:

If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is.
Al-Ikhtiyaaraat, p. 64

Al-Suyooti said:

What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef).

Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145

So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.

And Allaah knows best.

Islam Q&A

Misconceptions Concerning Taraweeh

Misconceptions Concerning Taraweeh
Shaykh 'Abdul-'Aziz bin Baaz rahimahullaah


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1. What number of raka'aat is the Taraaweeh prayer consist of? Does it have a specific number? What number of raka'aat is best?

By the Name of Allaah, the Most Beneficent, the Most Merciful. All Praise is due to Allaah, and may the Peace and Blessings of Allaah be upon Allaah's Messenger, and upon his family, companions, and whoever follows his guidance.

What has authentically been reported from the Prophet sallallaahu 'alayhi wa sallam confirms the fact that there is much latitude with respect to the number of raka'aat to be performed in the night prayer, and that there is no definite number. But it is the Sunnah (way of the Prophet sallallaahu 'alayhi wa sallam) that the believer, male and female, pray in pairs of twos, making tasleem after every two.

Amongst these narrations is that which has been reported by al-Bukhari and Muslim in the hadith of ibn 'Umar radiallaahu 'anhu, that the Prophet sallallaahu 'alayhi wa sallam said, "Salaat al-Layl (the night prayer) is in pairs of two, and whosoever amongst you fears the break of dawn, let him pray one rak'ah, for it will be a Witr for all the raka'aat he has previously offered."

And his saying, "Salaat al-layl is in pairs of two," is a declarative statement, but has the implication [in Usool al-Fiqh] of a command; it is equivalent to his sallallaahu 'alayhi wa sallam saying, "Pray in the night in pairs of two."

What is intended here by praying in pairs of two is that one is that the tasleem is to be pronounced after every two raka'aat. Then, the prayer is to be concluded by performing one rak'ah, which is known as the Witr (odd) prayer. This is how the Prophet sallallaahu 'alayhi wa sallam would perform his prayer. He sallallaahu 'alayhi wa sallam would pray in the night in pairs of two, and then pray one rak'ah of Witr, as was described in the different narrations of 'Aa'ishah, Ibn 'Abbaas, and other Sahaabah, may Allaah be pleased with them all. 'Aa'ishah radiallaahu 'anha said, "The Messenger of Allaah sallallaahu 'alayhi wa sallam would perform ten raka'aat of prayer, pronouncing the tasleem after every two, and then perform one rak'ah of Witr."

And she radiallaahu 'anha also said, "The Prophet sallallaahu 'alayhi wa sallam would not increase the number of raka'aat in the night prayer more than eleven, neither in Ramadaan nor in any other month. He would pray four raka'aat, let alone their excellency and their length, then he would pray another four, let alone their excellency and their length, and then he would pray three..." [al-Bukhari and Muslim]

Some people have mistakenly presumed that these four raka'aat are to be performed with one tasleem, but this is not correct. What is meant here is that the Prophet sallallaahu 'alayhi wa sallam would conclude the prayer by pronouncing the tasleem every two raka'aat, as is mentioned in the previous hadith, as well as in his sallallaahu 'alayhi wa sallam saying, "The night prayer is in pairs of two." Another evidence is what has been authentically reported in Saheeh al-Bukhari by Ibn 'Abbaas, that the Prophet sallallaahu 'alayhi wa sallam used to pronounce the tasleem after every two raka'aat.

And 'Aai'shah's statement, may Allaah be pleased with her, "The Prophet sallallaahu 'alayhi wa sallam would not increase the number of raka'aat in the night prayer more than eleven, neither in Ramadaan nor in any other month," is an evidence that what is preferred in the night prayer, whether in Ramadaan or in any other month, is that one performs eleven raka'aat, pronouncing the tasleem after every two, and then concluding the prayer with one rak'ah of Witr.

And it has also been narrated by 'Aai'shah and other Sahaabah that the Prophet sallallaahu 'alayhi wa sallam would also at times pray thirteen rak'ah.

Performing eleven or thirteen rak'ah is what is preferred and what has been most authentically reported of the Prophet sallallaahu 'alayhi wa sallam. And of the two, performing eleven raka'aat is preferred, but if he was to perform thirteen, including the Witr, then this is also Sunnah and good. And praying this number is more gentle on the people. It is more favorable to the Imam's khushoo' and recitation, its beauty, his reflection upon its verses, and the rukoo' and sujood. It also does not cause him to haste in his prayer.

And if one prayed twenty-three rak'ah, including the Witr, as 'Umar radiallaahu 'anhu and other Sahaabah did in some nights of Ramadaan, then there is no harm in that, because there is much latitude in this matter. It has been reported that 'Umar radiallaahu 'anhu and other companions prayed eleven rak'ah including the Witr, as in the hadeeth of 'Aai'shah radiallaahu 'anha, and also that he prayed twenty three. And it has also been reported that he ordered whom he appointed to lead the night prayer from the Sahaabah to pray eleven rak'ah, as has been reported that he ordered them to pray twenty-three. This gives evidence to the fact that there is much latitude in this matter, as does his sallallaahu 'alayhi wa sallam saying, "The night prayer is in pairs of two."

But what is preferred is to pray eleven or thirteen rak'ah as this is what the Prophet sallallaahu 'alayhi wa sallamadiallaahu 'anhu did. And it has been previously mentioned that of the two, praying eleven rak'ah is best, on account of the saying of 'Aai'shah radiallaahu 'anha, "The Prophet sallallaahu 'alayhi wa sallam would not increase the number of raka'aat in the night prayer more than eleven, neither in Ramadaan nor in any other month." What is meant here is that he would not increase most of the time, and this is due to the fact that she and other Sahaabah also reported that he sallallaahu 'alayhi wa sallam performed thirteen rak'ah, This confirms that he would sometimes increase the prayer more than eleven rak'ah.

'Aa'ishah radiallaahu 'anhu was the most understanding in the religion and most knowledgeable of the Sunnah of the Messenger sallallaahu 'alayhi wa sallam from amongst the women. She would investigate and question what the Prophet sallallaahu 'alayhi wa sallam would do when she was with him and would inform other Sahaabah of it. She would ask other wives of the Prophet sallallaahu 'alayhi wa sallam and companions as well. Because of her devotion to knowledge and her extensive memory, she preserved a substantial amount of knowledge and numerous ahaadith of the Messenger of Allaah sallallaahu 'alayhi wa sallam.

Therefore, if the Prophet sallallaahu 'alayhi wa sallam diversified his prayer by performing eleven rak'ah in some nights and thirteen in others, then there is no harm in that, for it is all considered Sunnah. But what is not permissible is to pray four raka'aat uninterruptedly. Rather it is obligatory to pray in pairs of two due to his sallallaahu 'alayhi wa sallam saying, "The night prayer is in pairs if two," for this is a declarative statement which [in Usool al-Fiqh] has the implication of a command.

Also, if one prayed the Witr prayer by performing three or five raka'aat uninterruptedly with one sitting, then there is no harm in this, for the Prophet sallallaahu 'alayhi wa sallam also prayed in this way. However, one is not to pray four, six, or eight raka'aat simultaneously, as this has not been reported of the Prophet sallallaahu 'alayhi wa sallam It also contradicts his command, "The night prayer is in pairs of two." And if one were to continuously perform seven or nine raka'aat, then there is no harm in this either, but what is preferred is to sit for the first tashahhud after the sixth or the eighth rak'ah, and then to stand and complete the rest of the prayer.

All of this has been transmitted of the Prophet sallallaahu 'alayhi wa sallam and there is much latitude in this. But what is best is to pronounce the tasleem after every two raka'aat, and then to perform one rak'ah of Witr prayer, as was previously quoted in the hadith of ibn 'Umar, "Salaat al-Layl (the night prayer) is in pairs of two, and whosoever amongst you fears the break of dawn, let him pray one rak'ah, for it will be a Witr for all the raka'aat he has previously offered"

This is what is preferred and easier for the people, for some people might have necessities to fulfill and might have to leave after two, four, or six raka'aat. So what is best and more befitting is that the Imaam pray in pairs of two raka'aat, and not perform five or seven continuously. However, if he were to do that sometimes to clarify the Sunnah, there is no harm.

As for praying the Shaf'a and Witr continuously like the Maghrib prayer by sitting after two raka'aat, this is not befitting, and at the very least it is makrooh (hated). This is due to the prohibition of making it resemble the Maghrib prayer. He is to continuously pray three raka'aat with one tasleem and one sitting, and Allaah is the Owner of Tawfeeq.

2. Is it better for the Imaam to vary in the number of raka'aat he performs, or to limit it to eleven?

I do not know any harm in the Imaam varying in the number of raka'aat. If he prays eleven rak'ah in some nights and twenty three in others, then there is nothing wrong in this. Even if he were to pray more than twenty-three, there is no harm, for there is much leeway in the matter regarding the number of raka'aat to be performed in Taraaweeh. However, if he limits the prayer to eleven rak'ah to reaffirm the Sunnah and to teach the people, then there is no harm in that either.

3. What about people, if they pray with an Imaam who prays twenty three rak'ah, pray eleven, and in doing that do not complete the prayer with the Imaam? Is their action in terms with the Sunnah?

The Sunnah is to complete the prayer with the Imaam, even if he were to pray twenty three rak'ah, for the Messenger of Allaah sallallaahu 'alayhi wa sallam said, "Whosoever stands [in prayer] with the Imaam until he completes it, Allaah writes for him [the reward] as if he has prayed the whole night." It has been reported in another wording, "...the remainder of the night." Hence it is better for the one praying to perform the prayer with the Imaam until he completes it, whether it consists of eleven, twenty three, or any other number of raka'aat. This is what is better, that he follows the Imaam until he completes the prayer. As for the authenticity of praying twenty three rak'ah, it was performed by 'Umar radiallaahu 'anhu and other Sahaabah as well, so there is no shortcoming in that. In fact, it is from the Sunnah, the Sunnah of the rightly guided successors. The evidence for this is that in the hadith if ibn 'Umar radiallaahu 'anhu previously mentioned, the Prophet sallallaahu 'alayhi wa sallam did not specify any particular number of raka'aat, rather, he sallallaahu 'alayhi wa sallam said, "The night prayer is in pairs of two."

4. Is it preferred that the Imaam complete the entire Qur'aan in Taraaweeh?

There is much latitude in this matter. I do not know of any evidence that proves that it is better, except for the fact that some scholars have mentioned that it is praiseworthy (mustahab) for the Imaam to recite the entire Qur'aan for the congregation, in order that they receive the opportunity to listen to its entirety. However, this is not a clear evidence. What is most important is that the Imaam has khushoo' in his prayer, that he feels at rest, and that the people benefit from him, even if he did not complete except for half of the Qur'aan. What is important is not that he completes it, but that the people benefit and find peace in his prayer, his khushoo', and his recitation. However, if it is made easy for him to complete the recitation, then all praise is for Allaah, and if it is not made easy, then what he does recite for them is sufficient, for his concern should be for the people and that they have khushoo' in their prayer. That the people benefit is more important than the mere completion of the Qur'aan, but if he does finish the Qur'aan without causing difficulty for the people, then this is well and good.

5. Is it permissible for one or more people from the congregation to carry a mushaf during the Taraaweeh prayer?

I do not know any evidence to support this. What is apparent is that one should have khushoo' and feel at peace in his prayer, and not carry a mushaf. He should put his right hand over is left hand as is the Sunnah. He should place his right hand on his left hand, wrist, and forearm, and put them on his chest. This is what is better and more correct. Carrying a mushaf prevents one from doing these acts of Sunnah and concentrating on the Imaam and his recitation, and keeps his heart and eyes busy in examining the pages and verses. So what I believe is that leaving it is the Sunnah, and that one should listen and concentrate on the recitation, and not use the mushaf. And if someone from the congregation comes to know that the Imaam made a mistake, he should correct him, and if he does not, then someone else should correct him. But if the Imaam does make a mistake in recitation and he is not corrected, it does not harm the prayer. A mistake only harms the prayer if it made in Surah al-Faatihah, for it is a rukn of the prayer. But if one was to carry a mushaf and correct the Imaam when it necessitates, then there may be no harm in that. But as for every person carrying a mushaf, then this is contrary to the Sunnah.

6. What is the ruling concerning the apparent raising of people's voices in weeping that has become very apparent in the masaajid?

I have warned many of those who have called me from this act. This is not a befitting act on account of the fact that it distracts others and also the one reciting the Qur'aan. So what is incumbent upon the believer is that he be cautious in that he is not heard weeping, and that he be cautious in that he does not show off by it, for Shaytaan might lead him to that. It is incumbent that he does not disturb the people by his weeping. It is known that some people do not do it by their choice, but that it is something that overwhelms them without intending it. This is forgiven if it occurred without his choice. It has been authentically reported that when the Prophet sallallaahu 'alayhi wa sallam recited, a sound like the wheezing of a cauldron could be heard from his weeping. And it has also been reported that when Abu Bakr t recited the Qur'aan, people could not hear due to his weeping. And also it has been reported of 'Umar t that his weeping could be heard from the last rows of the congregation. This does not mean, though, that they would intentionally raise their voice in crying, but that it was something that overwhelmed them by the khashyah of Allaah. Therefore if weeping does subdue someone without him intending it, then is no blame in that.

7. Some people, when the Imaam and he pronounces tasleem in the Witr, stand and perform another rak'ah in order that they can pray the Witr at a later time in the last part of the night. What is the ruling concerning this? Is this considered completing with the Imaam?

We do not know any harm in this, as the scholars have mentioned, because a person does this so that he can pray the Witr at a later time in the last part of the night. It will be counted as if he stood with the Imaam until he completed the prayer since he did stand with the Imaam until he turned away, but merely added another rak'ah. He did this in the interest of the religionee'ah, which is that the Witr could be performed in the last part of the night, so there is no harm in this. He is not disqualified from gaining the reward of standing with the Imaam, but in fact he stood with the Imaam until he completed his prayer. He did not complete it with him, rather delayed it shortly.

8. If a person came to the masjid and found the congregation praying Taraaweeh, and he had not as yet prayed 'Ishaa, can he join them in prayer with the niyyah of praying 'Ishaa?

There is no harm in that one pray with the niyyah of 'Ishaa with others who are praying Taraaweeh. This is the correct opinion of the two held by the scholars. And when the Imaam pronounces the tasleem, he should stand and complete the remainder of his prayer. It has been reported in al-Bukhari and Muslim on the authority of Mu'aadh bin Jabal radiallaahu 'anhu, that he used to pray the 'Ishaa prayer with the Prophet sallallaahu 'alayhi wa sallam, then return to his people and lead them in theirs, and the Prophet sallallaahu 'alayhi wa sallam did not object to that. This proves the permissibility of praying an obligatory prayer behind the one praying a superogatory one. It has been reported in Saheeh al-Bukhari, that the Prophet sallallaahu 'alayhi wa sallam, in some types of the prayer of fear, prayed two rak'ah with a group of believers, prayed another two with the next group, and then made the tasleem. So the first two rak'ahs was considered obligatory prayer, and the second was considered superogatory for him, and obligatory for the congregation.