In the contemporary Islamic world, debates on ritual practices often take center stage, potentially diverting attention from more pressing communal challenges. One such debate revolves around the number of Rakats (units of Islamic prayer) in Taraweeh, a special night prayer performed during the holy month of Ramadan. While some advocate for 8 Rakats, others insist on 20 or even more, citing various jurisprudential standpoints. However, in the face of global issues affecting the Muslim Ummah such as the crises in Gaza and the West Bank, Sudan, the Uyghurs’ situation, Kashmir, and India—this debate seems to overlook the broader Islamic principle of unity and mutual support. This article seeks to explore the foundations of the Taraweeh prayer in Islamic tradition, highlighting scholarly opinions and the flexibility inherent in Islamic jurisprudence, urging for a focus on unity and communal well-being.
The Basis of Taraweeh in Islamic Tradition
Taraweeh prayer, a hallmark of Ramadan’s nights, is deeply rooted in the Sunnah of Prophet Muhammad (peace be upon him). It is a time for reflection, spiritual growth, and community bonding. The Prophet himself led his companions in this prayer for some nights, then stopped, fearing it might become obligatory (fard) for his Ummah. This act alone signifies the flexibility and consideration in Islamic practices.
Views on the Number of Rakats
In the rich tapestry of Islamic practice, the Taraweeh prayer stands out as a beacon of spiritual devotion during the month of Ramadan. However, discussions about the precise number of Rakats (units of prayer) to be performed have historically been a subject of scholarly debate, reflecting the diversity within Islamic jurisprudence rather than a cause for division. 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.
References from Islamic Texts and Scholarship
- Hadith References:
- Aisha’s Narration: A hadith reported by Aisha (may Allah be pleased with her) describes the Prophet Muhammad (peace be upon him) praying 11 Rakats during Ramadan, which includes Witr. This is found in Sahih Bukhari (Hadith No. 1909) and Sahih Muslim (Hadith No. 738).
- Night Prayer General Guidance: The Prophet (peace be upon him) said, “The night prayer is offered as two Rakats followed by two Rakats and so on, and if you want to finish it, pray only one Rakat which will be Witr for all the previous Rakats.” This guidance from the Prophet emphasizes the flexibility in the number of Rakats for night prayers, including Taraweeh. This Hadith is narrated in Sahih Bukhari (Hadith No. 998).
- Practice of the Companions:
- Caliph Umar ibn al-Khattab’s Practice: It is narrated from several Tabi’een (successors of the Companions) that Caliph Umar ibn al-Khattab (may Allah be pleased with him) congregated the Muslims behind one Imam, Ubayy ibn Ka’b, to pray 20 Rakats of Taraweeh. This historical practice is a basis for the endorsement of 20 Rakats by some scholars and is mentioned in various historical and Hadith compilations.
It should be emphasized that Umar’s actions were not an innovation but a revival of the Prophet Muhammad’s (peace be upon him) initial practice. The Prophet had led Taraweeh prayers for three days with 8 Rakats before ceasing, to prevent the congregation from assuming it was obligatory (Fard). Umar, demonstrating his wisdom, reinstated this practice after the Prophet’s passing with 20 Rakaats, thereby eliminating any concerns about it becoming a compulsory act. This decision reflects Umar’s insight in preserving the Sunnah while ensuring the community’s adherence to voluntary worship practices. This also shows Umar’s best understanding of the flexibility of the number of Rakaats in Taraweeh. - Scholarly Interpretations:
- Ibn Taymiyah’s View: Ibn Taymiyah, a renowned Islamic scholar, mentioned that the number of Rakats for Taraweeh prayers is not fixed and that both the practice of praying 11 Rakats, following the Prophet’s example, and the practice of praying more, such as 20 Rakats based on the actions of the Companions, are acceptable. His discussions on this topic are detailed in his collection of Fatwas, “Majmoo’ al-Fataawa” (Volume 23, Page 113-115).
- Imam Malik and the Maliki School: Imam Malik and the Maliki school of thought documented that the people of Medina, during the time of Caliph Umar ibn al-Khattab, prayed 20 Rakats for Taraweeh, reflecting the community practice. This is detailed in the Muwatta Imam Malik (Hadith No. 6). However, a contrasting opinion from Imam Malik suggests a practice of thirty-six Rakats, indicating a range of acceptable practices within the Islamic tradition. This is detailed in Ibn Qudamah’s work “Al-Mughni.”
- Al-Sarkhasi, who is one of the imams of the Hanafi school, said that It is twenty rak’ahs, apart from Witr, in our view, the reference is from Al-Mabsut, 2/145)
- Al-Nawawi declared that the Tarawih prayer, as unanimously agreed upon by scholars, is a Sunnah practice. He specifies that the customary observance involves twenty Rakats, concluded with ten salutations (Taslims), and highlights that worshippers have the option to perform this prayer either individually or in a group setting, as outlined in “Al-Majmu’.
- Ibn Qudamah highlighted that the preferred opinion of Abu ‘Abd-Allah (Imam Ahmad) supports the view of twenty Rakats for Taraweeh prayers. This perspective is shared by other notable scholars, including Al-Thawri, Abu Hanifah, and Al-Shafi’i, who all advocate for twenty Rakats.
- Contemporary Scholarly Opinions:
- Scholars like Shaykh Ibn ‘Uthaymin have spoken about the importance of not allowing differences in the number of Rakats for Taraweeh prayers to cause division within the Muslim community. They emphasize that such matters, which are open to interpretation and flexibility, should not lead to disputes. Shaykh Ibn ‘Uthaymin’s views on this topic are elaborated in his work “Al-Sharh al-Mumti'” (Volume 4, Pages 73-75).
Short or long recitations of Quran in the Taraweeh:
Whether one opts for a lengthy or brief recitation during Tarawih, it is considered appropriate to perform eleven rak’ahs in the way reported from the Prophet (peace and blessings of Allah be upon him), aligning with the Sunnah. It’s also acceptable to recite more briefly and increase the number of rak’ahs such as 20 or more. Both approaches are commendable, and neither should be criticized.
Shaykh al-Islam Ibn Taymiyah stated:
Al-Suyuti mentioned:
These references from Ahadith, and the works of respected scholars illustrate the rich diversity of Islamic jurisprudence and practice. The essence of the discussion points towards a broader principle of flexibility and tolerance within the bounds of Islamic law, allowing for differences based on local customs, interpretations, and ease for the worshippers.
Conclusion
It is crucial for scholars and the Muslim community to approach the discussion on the number of Rakats in Taraweeh prayers with a spirit of tolerance and unity. Islamic jurisprudence offers a broad and flexible framework that accommodates diverse practices and interpretations, reflecting the vast richness of the Islamic tradition. As such, it is counterproductive for scholars to insist that their specific interpretation is the only valid approach, especially when such insistence leads to division and discord among Muslims. Instead, scholars should embrace the diversity of Islamic legal thought and encourage the community to appreciate the range of valid opinions within the bounds of the Shari’ah. This approach not only aligns with the principles of Islamic Fiqh but also fosters a more cohesive and understanding Ummah. Let us remember that the strength of our community lies in our ability to unite in diversity, seeking guidance and wisdom from Allah. May Allah guide us all towards mutual respect and understanding, focusing our energies on addressing the more significant challenges facing the Ummah today.