Taraweeh: Twenty Rak'ahs or Eight?
*By Mufti Muhammad Abdul Hameed Shakir Qasmi*
Toopran, District Medak, Telangana
Allah Almighty has bestowed extraordinary virtue upon the nights of Ramadan. If the fasts of the day train the believing servant in patience, piety, and self-control, then the vigil of the nights grants freshness to faith, humility to the heart, and nearness to Allah to the soul. This vigil of Ramadan was later called Salat al-Taraweeh, which has been the continuous and consistent practice of the Muslim Ummah from the time of the Prophet ﷺ until today. The difference between eight and twenty rak'ahs regarding the number of rak'ahs of Taraweeh is actually a jurisprudential and ijtihadi difference, not a matter of creed or obligation, and without understanding this point, discussion on this issue often becomes a cause of intensity and discord. Reference: Surah Al-Isra: 79; Tafsir Ibn Kathir, vol. 4, p. 256.
The Holy Quran has described the legitimacy of Qiyam al-Layl (night vigil) in a general and absolute manner, without specifying any particular number. Allah Almighty says: وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ, meaning, "And during a part of the night, pray Tahajjud beyond what is incumbent on you." Similarly, He said: كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ, meaning, "They used to sleep but little of the night." These verses make it clear that the real purpose in the eyes of Sharia is the vigil of the night, not the counting of rak'ahs, and this is the principle that forms the basis of the issue of Salat al-Taraweeh. Reference: Surah Al-Isra: 79; Surah Adh-Dhariyat: 17; Tafsir Qurtubi, vol. 10, p. 308.
The narration of Hazrat Aisha (may Allah be pleased with her) is of fundamental importance regarding the personal practice of the Holy Prophet ﷺ. She says that the Messenger of Allah ﷺ did not perform more than eleven rak'ahs in Ramadan or outside Ramadan. Some people have made this narration a proof of eight rak'ahs of Taraweeh, although the Muhaddithin (scholars of Hadith) and Fuqaha (jurists) have clarified that this Hadith describes the usual Tahajjud of the Prophet ﷺ, not the limitation of Taraweeh for the Ummah. It is known from other narrations of Hazrat Aisha (RA) herself that the Prophet ﷺ preferred the length of the vigil, not the abundance of rak'ahs. Reference: Sahih Bukhari, Hadith 1147; Sahih Muslim, Hadith 738; Sharh Muslim lil-Nawawi, vol. 6, p. 39.
The beginning of congregational vigil in Ramadan is proven by the practice of the Holy Prophet ﷺ himself. Hazrat Aisha (RA) narrates that the Messenger of Allah ﷺ led the Companions (RA) in vigil in the mosque for a few nights, then did not come out on the fourth night, and said in the morning that I was afraid that it might be made obligatory for you. This shows that vigil with congregation is legitimate, but the Prophet ﷺ abandoned its adherence for the ease of the Ummah, not that he abrogated its legitimacy. Reference: Sahih Bukhari, Hadith 1129; Sahih Muslim, Hadith 761; Fath al-Bari, vol. 4, p. 253.
After the death of the Holy Prophet ﷺ, when there was no longer any fear of obligation, Hazrat Umar Farooq (may Allah be pleased with him) made the historic decision to unite the Ummah under one Imam. Hazrat Abdur Rahman bin Abdul Qari (RA) says that Hazrat Umar (RA) gathered the people under the leadership of Hazrat Ubayy bin Ka'b (RA) and said: نِعْمَتِ الْبِدْعَةُ هَذِهِ. The purpose of this action was to organize worship and eliminate discord, not to invent a new worship. Reference: Sahih Bukhari, Hadith 2010; Fath al-Bari, vol. 4, p. 253.
There are numerous narrations about the number of rak'ahs of Taraweeh in the time of Hazrat Umar (RA). The Tabi'i (successor) elder Hazrat Yazid bin Ruman (RA) says that people used to perform twenty rak'ahs of vigil in the time of Hazrat Umar (RA). This same narration has been narrated by Imam Malik (RA) in Muwatta and Imam Bayhaqi (RA) has mentioned it in Sunan Kubra with multiple chains of narration, which shows that the practice of twenty rak'ahs was not limited to just one individual or city, but was the general practice of the Farooqi era. Reference: Muwatta Imam Malik, Hadith 250; Al-Sunan al-Kubra lil-Bayhaqi, vol. 2, p. 496; Musannaf Ibn Abi Shaybah, vol. 2, p. 393.
This practice was not limited to Hazrat Umar (RA) but the Ummah remained on the same method during the eras of Hazrat Uthman (RA) and Hazrat Ali (RA) as well. It is narrated from Hazrat Ali (RA) that he kept the people performing twenty rak'ahs in Ramadan and no Sahabi (RA) objected to it, which is a clear proof that this practice had acquired a consensus status. Reference: Musannaf Ibn Abi Shaybah, vol. 2, p. 393; Al-Sunan al-Kubra lil-Bayhaqi, vol. 2, p. 496; Fath al-Bari, vol. 4, p. 253.
The statements of the four Imams also reflect this historical and practical continuity. According to Imam Abu Hanifa (RA) and his students, Taraweeh is twenty rak'ahs, a Sunnah Mu'akkadah (confirmed Sunnah). Imam Shafi'i (RA) says that I found the people of Mecca and Medina praying twenty rak'ahs. A statement of twenty rak'ahs is also narrated from Imam Ahmad bin Hanbal (RA), while in the time of Imam Malik (RA), the people of Medina used to pray thirty-six rak'ahs, which was actually as a substitute for the abundance of Tawaf (circumambulation). Reference: Bada'i al-Sana'i, vol. 2, p. 275; Al-Umm lil-Shafi'i, vol. 1, p. 191; Al-Mughni li-Ibn Qudamah, vol. 2, p. 604; Muwatta Imam Malik, Hadith 249.
The main basis of those who believe in eight rak'ahs is the Hadith of Hazrat Aisha (RA), but the majority of Muhaddithin have clarified that to interpret this Hadith as referring to Taraweeh is questionable, because the Sahaba (RA) themselves did not take twenty rak'ahs from it. If this Hadith was for the limitation of Taraweeh, then Hazrat Umar (RA), Hazrat Ali (RA) and other great Sahaba (RA) would not have acted against it. Reference: Sharh Muslim lil-Nawawi, vol. 6, p. 39; Fath al-Bari, vol. 4, p. 254.
The summary of this whole discussion is that Taraweeh, in both forms of eight or twenty, is Qiyam of Ramadan, but the practice of twenty rak'ahs is proven by the Sunnah of the Khulafa al-Rashideen (rightly guided Caliphs), the practice of the Sahaba (RA) and the consensus of the Ummah, while eight rak'ahs is based on following the personal Tahajjud of the Holy Prophet ﷺ. Therefore, in this matter, it is necessary to keep in mind the breadth, tolerance and collective approach of the Ummah, not rigidity and division. Reference: Sahih Bukhari, Hadith 2010; Hujjat Allah al-Baligha, vol. 1, p. 123; Fatawa Jumhoor Ahl al-Ilm, vol. 4, p. 273.
And, according to the majority's view, to understand the issue of Salat al-Taraweeh, one does not only rely on a few narrations, but the principles of Fiqh (jurisprudence), the practice of the Sahaba (RA), the continuity of the Ummah and the objectives of Sharia are taken into account as a whole. The basis of Imam Abu Hanifa's (RA) approach is that the worship on which the collective and inherited practice of the Sahaba-e-Kiram (RA) is established, it enters the level of Sunnah Mu'akkadah, even if more than one form is narrated from the Holy Prophet ﷺ in its rak'ahs or form. Under this same principle, twenty rak'ahs of Taraweeh has been declared Sunnah Mu'akkadah in Fiqh, because this is the form that remained in practice without any difference during the eras of the Khulafa al-Rashideen, especially Hazrat Umar, Hazrat Uthman and Hazrat Ali (may Allah be pleased with them). Reference: Usul al-Shashi, p. 289; Bada'i al-Sana'i, vol. 2, p. 275; Fath al-Qadir, vol. 1, p. 407.
The definition of Sunnah Mu'akkadah in Fiqh is that act on which the Holy Prophet ﷺ persisted or the Sahaba-e-Kiram (RA) adopted it after the Prophet ﷺ and its abandonment is considered rare in the Ummah. Salat al-Taraweeh of twenty rak'ahs fulfills this definition completely, because the practice of the Ummah has been established on it from the era of Farooqi to centuries. This is the reason why the abandonment of twenty rak'ahs without any excuse has been considered Makrooh (undesirable) in Fiqh, although the original reward of Qiyam of Ramadan is obtained by praying eight rak'ahs. Reference: Radd al-Muhtar, vol. 2, p. 45; Al-Durr al-Mukhtar, vol. 1, p. 456.
The majority's view is actually a continuation of this comprehensive approach of understanding Fiqh and Hadith, in which both narration and understanding are combined. The majority of researchers have always emphasized moderation, breadth and the collective approach of the Ummah in the issue of Taraweeh. Hazrat Maulana Rashid Ahmad Gangohi (RA) says that twenty rak'ahs of Taraweeh is the Sunnah method of the Khulafa al-Rashideen and the practice of the Ummah has been going on on it, therefore, insisting on eight by abandoning it can cause Fitna (mischief), especially where there is a practice of twenty. Reference: Fatawa Rashidiya, p. 274; Fatawa Jumhoor Ahl al-Ilm, vol. 4, p. 273.
Hazrat Sheikh al-Hind Maulana Mahmood Hasan (RA) and his students have also supported this approach that the real spirit of Taraweeh is vigil, humility and connection with the Quran, not just dispute over numbers. However, where the dominant and inherited practice of the Ummah is on twenty rak'ahs, it is necessary to adopt it for the unity of the Ummah and to prevent Fitna. This position is actually the practical form of the principle of Hazrat Shah Waliullah Dehlawi (RA) that local and collective practice should be taken into account in minor differences. Reference: Hujjat Allah al-Baligha, vol. 1, p. 123; Fatawa Sheikh al-Hind, vol. 1, p. 215.
According to the elders, although the statement of eight rak'ahs is narrated from some scholars, but to stand it against twenty rak'ahs is against academic honesty, because there is neither a collective practice of the Sahaba-e-Kiram (RA) nor a continuity of the Khulafa al-Rashideen in favor of eight rak'ahs. That is why the majority of researchers have clearly stated that it is not correct to call eight rak'ahs the Sunnah of Taraweeh, but it is an ijtihadi (interpretive) application taken from the usual Tahajjud of the Prophet ﷺ. Reference: Fatawa Mahmoodiya, vol. 7, p. 175; Sharh Muslim lil-Nawawi, vol. 6, p. 39.
And, an important principle in the point of view is also that the abundance of action in worship should be linked to the collective temperament of the Ummah. In twenty rak'ahs of Taraweeh, there is an opportunity to listen to and recite a greater amount of the Holy Quran, to which the elders themselves have paid attention. This is the reason why the tradition of reciting the complete Quran during Ramadan that has been established in the subcontinent is more appropriate and easier with twenty rak'ahs. Reference: Fatawa Jumhoor Ahl al-Ilm, vol. 6, p. 243; Ahsan al-Fatawa, vol. 3, p. 514.
According to the majority's research approach, the final and dominant position in the issue of Salat al-Taraweeh is the same which is proven by the practice of the Sahaba (RA), the consensus of the Ummah and the unanimous statements of the four Imams. On this basis, it is not correct to declare eight rak'ahs as Salat al-Taraweeh, but it is clearly against the narrations of the Sahaba (RA) and against the practical consensus. The narration of Hazrat Aisha (RA) in which eleven rak'ahs are mentioned, according to the majority of Muhaddithin and Fuqaha, is related to Tahajjud, and to apply it to Taraweeh is against the principles of Hadith and the understanding of the Salaf (predecessors). If this narration was for the limitation of Taraweeh, then Hazrat Umar (RA), Hazrat Ali (RA), Hazrat Ibn Abbas (RA) and other Sahaba (RA) would never have agreed on twenty rak'ahs against it. Reference: Sharh Muslim lil-Nawawi, vol. 6, p. 39; Fath al-Bari, vol. 4, p. 254; Musannaf Ibn Abi Shaybah, vol. 2, p. 393.
The majority of Ahl al-Ilm (people of knowledge) have repeatedly clarified that to call eight rak'ahs Taraweeh is unacceptable from a historical, Hadith and Fiqh point of view. Hazrat Maulana Rashid Ahmad Gangohi (RA) says that Taraweeh is twenty rak'ahs, this is the Sunnah of the Khulafa al-Rashideen, and to say against it opens the door to innovation and misguidance. Similarly, it is clearly stated in Fatawa Jumhoor Ahl al-Ilm that it is wrong to call eight rak'ahs the Sunnah of Taraweeh and it has no correct basis in the era of the Sahaba (RA). Reference: Fatawa Rashidiya, p. 274; Fatawa Jumhoor Ahl al-Ilm, vol. 4, p. 273.
The statements of the four Imams are very clear and decisive in this matter. According to Imam Abu Hanifa (RA), Imam Shafi'i (RA) and Imam Ahmad bin Hanbal (RA), Salat al-Taraweeh is twenty rak'ahs, while according to Imam Malik (RA), the original is twenty, however, thirty-six rak'ahs are also narrated as the practice of the people of Medina, which is not a negation of twenty but an addition to it. It is not proven from any one Imam to declare eight rak'ahs as Taraweeh. Reference: Bada'i al-Sana'i, vol. 2, p. 275; Al-Umm lil-Shafi'i, vol. 1, p. 191; Al-Mughni li-Ibn Qudamah, vol. 2, p. 604; Muwatta Imam Malik, Hadith 249.
After this unanimous position of the four Imams, to talk about the permissibility or preference of eight rak'ahs is rare and unworthy of attention in comparison to the consensus of the Ummah. It is a Muslim rule of Usul al-Fiqh (principles of jurisprudence) that when there is a practice of the Sahaba (RA) and an agreement of the Imams in any matter, then individual understanding or partial narration is not accepted against it. This is the approach of the majority of Ahl al-Ilm and this is the distinction of Ahl al-Sunnah wal Jama'ah. Reference: Usul al-Shashi, p. 289; Fath al-Qadir, vol. 1, p. 407.
Therefore, the definite and final conclusion of this research study is that Salat al-Taraweeh is twenty rak'ahs Sunnah Mu'akkadah, which is proven by the indication of the Holy Prophet ﷺ, the decision of the Khulafa al-Rashideen, the practical consensus of the Sahaba (RA) and the unanimous statements of the four Imams. To call eight rak'ahs Taraweeh is against academic honesty and tantamount to disrupting the inherited religious system of the Ummah. According to the academic standards of the majority of Ahl al-Ilm, it is obligatory to prefer this position and it is right and correct to present it to the Ummah. Reference: Sahih Bukhari, Hadith 2010; Fatawa Jumhoor Ahl al-Ilm, vol. 4, p. 273; Radd al-Muhtar, vol. 2, p. 46.
The approach adopted in this writing does not need any individual, institution or contemporary title, but it is the same ancient, inherited and cautious academic method that the great Fuqaha and Muhaddithin of the Ummah have adopted. The basis of this approach is that in the chapter of worship, the form on which the collective practice of the Sahaba-e-Kiram (RA) is established after the Holy Prophet ﷺ, which the Khulafa al-Rashideen have implemented and which the Mujtahid Imams have accepted without hesitation, is the dominant and obligatory to act upon. In this method, rare narrations, partial understanding or later individual trends are not placed against the original, but they are understood to be subordinate to the texts, narrations and consensus. This is the reason why in this approach, the issue of Salat al-Taraweeh has not been seen merely as a numerical discussion, but it has been linked to the protection of the Sunnah and the survival of the collective religious system of the Ummah. Reference: Fath al-Qadir, vol. 1, p. 407; Usul al-Shashi, p. 289; Al-I'tisam lil-Shatibi, vol. 1, p. 64.
If this same approach is applied to another agreed upon issue of the Ummah, i.e., the ruling on the beard, then the principle becomes fully clear. The command of the Holy Prophet ﷺ regarding the beard is explicit, the practice of the Sahaba-e-Kiram (RA) on it is continuous and the practical consensus of the Ummah is established on it, therefore, the Fuqaha have not accepted any talk of reduction or flexibility in it. If a person softens the obligation of the beard on the basis of some partial possibilities or later customary trends, then he is declared academically rejected, because he presents a rare point of view against the inherited Sunnah. Exactly the same principle applies to Salat al-Taraweeh. Just as in the chapter of the beard, some possible interpretations cannot be given preference over the original in the presence of continuous practice, similarly, in the chapter of Taraweeh, the individual understanding of eight rak'ahs cannot be accepted against the agreed upon practice of the Sahaba-e-Kiram (RA) and the Imams of the Ummah. Reference: Sahih Bukhari, Hadith 5892; Radd al-Muhtar, vol. 6, p. 407; Al-I'tisam lil-Shatibi, vol. 2, p. 182.
This is the reason why in this approach, both the beard and Taraweeh are seen from the same principled angle, i.e., protecting the Sunnah, preserving the symbol of the Ummah and closing the doors of gradual weakness in the religion. If the door of flexibility is opened in a symbol like Taraweeh in the name of number, then eventually this same way of thinking reaches to the reduction and suspension of other Sunnah actions, as has been seen in the beard, dress, form of prayer and other outward symbols. Therefore, the great Fuqaha have always emphasized that where there is a practice of the Sahaba (RA) and a consensus of the Ummah along with the texts, then talking about concession and reduction is actually weakening the Sunnah. Reference: Hujjat Allah al-Baligha, vol. 1, p. 123; Al-I'tisam lil-Shatibi, vol. 1, p. 110.
The purpose of this discussion is not to promote any group identity but to clarify this fundamental truth that religion remains safe in its original form only when it is transmitted with the same collective, cautious and hereditary approach through which it has reached us. Twenty rak'ahs of Salat al-Taraweeh are a practical example of this approach, just as the obligation of the beard is a symbol of this approach. The common factor in both is that these actions are proven by the combination of text, practice and consensus, and to create flexibility in both is actually injuring the agreed upon religious identity of the Ummah. Reference: Sahih Bukhari, Hadith 2010; Radd al-Muhtar, vol. 2, p. 46; Al-I'tisam lil-Shatibi, vol. 2, p. 200.
Conclusion
This research article presents the issue of Salat al-Taraweeh not merely as a numerical discussion of rak'ahs but in the context of understanding the Sunnah, its protection and the inherited religious approach of the Ummah. The Holy Quran has described the origin of Qiyam al-Layl, the Holy Prophet ﷺ has encouraged it, and after the Prophet ﷺ, the Sahaba-e-Kiram (may Allah be pleased with them) continued this worship in an organized, safe and collective form for the Ummah. The decisions of the Khulafa al-Rashideen, especially the consensus of Hazrat Umar (may Allah be pleased with him) on twenty rak'ahs, is a definite proof that this form of Salat al-Taraweeh is the dominant, strong and obligatory to act upon for the Ummah.
This discussion clarifies that to declare eight rak'ahs as Salat al-Taraweeh is neither proven by the practice of the Sahaba-e-Kiram (RA), nor by the statements of the Mujtahid Imams, but it is the result of applying the personal Tahajjud of the Holy Prophet ﷺ to Taraweeh, which is against the principles of Hadith and the understanding of the Salaf. In contrast, the proof of twenty rak'ahs is established by the narrations of the Sahaba (RA), the practical consensus and the unanimous position of the four Imams, and on this basis it has been accepted as Sunnah Mu'akkadah.
In short: The method that is proven by the Sunnah of the Prophet ﷺ, the Sunnah of the Khulafa al-Rashideen and the collective practice of the Ummah should be adopted in worship, and such rare, individual or later trends should be avoided which apparently weaken the inherited form of the religion in the name of ease or expansion. In this principled context, this article, while negating numerical disputes and innovation, makes the protection of the established Sunnah its central goal.
The following article presents a principled, Hadith and Fiqh analysis of the issue of rak'ahs of Salat al-Taraweeh. In this research, in the light of definitive texts, the practical example of the Holy Prophet ﷺ, the continuous practice of the Sahaba-e-Kiram (may Allah be pleased with them) and the unanimous statements of the four Imams, it has been proven that twenty rak'ahs of Salat al-Taraweeh is the established Sunnah and the inherited method of the Ummah. The article clarifies that the concept of eight rak'ahs is a non-applicable understanding taken from the Tahajjud of the Prophet ﷺ, which has neither the support of the practice of the Sahaba (RA) nor the Fiqh consensus. The central purpose of the research is that in the chapter of worship, following the Sunnah of the Prophet ﷺ and the Sunnah of the Khulafa al-Rashideen should be made the standard and reduction in religious symbols through numerical disputes or innovative interpretations should be avoided. This article concludes that acting on twenty rak'ahs of Taraweeh is not only Fiqhically dominant but also inevitable for the unity of the Ummah, the protection of the Sunnah and the religious continuity.