Number of Rak‘ahs in Tarawih Prayer

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تصفح برقم المجلد > Volume 11 > The Book of Salah: Section Two > Supererogatory Salah > Number of Rak‘ahs in Tarawih Prayer

Number of Rak‘ahs in Tarawih Prayer [12]

Q: What are the prescribed number of Rak‘ahs (units of Prayer) in Tarawih (special supererogatory night Prayer in Ramadan)? Is there a fixed number? What is the preferable number of Rak‘ahs to be offered?

A: In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah. May peace and blessings be upon the Messenger of Allah, his family, his Companions, and anyone who follows his way of guidance.

The authentically transmitted reports from the Prophet (peace be upon him) indicate flexibility in the number of Rak‘ahs of the optional Night Salah (Prayer) without it being restricted to a certain number. The Sunnah (action following the teachings of the Prophet) for a Mu’min (believer) is to offer it two Rak‘ahs followed by two Rak‘ahs (and so on) along with offering Taslim (salutation of peace ending the Prayer) at the end of every two Rak‘ahs. Among the evidence for this is the Hadith authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) by Ibn ‘Umar

(Part No. 11; Page No. 321)

(may Allah be pleased with both of them) that the Prophet (peace be upon him) said:

(Optional) Night Prayer is two Rak‘ahs followed by two Rak‘ahs (and so on), and when one of you fears the break of dawn (Fajr Prayer), let them offer a single Rak‘ah to make the Salah they have offered Witr (Prayer with an odd number of units). [1]

His (peace be upon him) saying:

Night Prayer is two Rak‘ahs followed by two Rak‘ahs (and so on) [2]

denotes a command, as if he is saying: "Make prayer during the night consist of pairs of Rak‘ahs." The words "two Rak‘ahs followed by two Rak‘ahs" imply that a person should offer Taslim after every two Rak‘ahs and then conclude the Salah with one single Rak‘ah as Witr (Prayer with an odd number of units), copying the example of the Prophet (peace be upon him) who used to do so, as narrated by `Aishah (may Allah be pleased with her), Ibn ‘Abbas and others. `Aishah (may Allah be pleased with her) said:

The Messenger of Allah (peace be upon him) used to offer ten Rak‘ahs at night, offering Taslim at the end of every two Rak‘ahs, then offer a single Rak‘ah as Witr. [3]

She (may Allah be pleased with her) also said:

The Messenger of Allah (peace be upon him) never prayed more than eleven Rak‘ahs either in Ramadan or at any other time. He used to pray four Rak‘ahs - do not ask me how beautiful or long they were - then pray (another) four Rak‘ahs - do not ask me how beautiful or long they were - then he used to pray three (Rak`ahs). [4]

(Agreed upon by Al-Bukhari and Muslim)

Some people thought that the mentioned four Rak‘ahs are to be offered with one Taslim, but this is not true. It means that the Prophet (peace be upon him) used to offer Taslim at the end of every two Rak‘ahs as mentioned in her previous narration.

(Part No. 11; Page No. 322)

This is also complying with the saying of the Prophet (peace be upon him):

Night Prayer is two Rak‘ahs followed by two Rak‘ahs. [5]

It is also authentically reported in the Sahih from the Hadith of Ibn ‘Abbas that the Prophet (peace be upon him) used to offer Taslim at the end of every two Rak‘ahs.

However, her (may Allah be pleased with her) saying:

He (peace be upon him) never prayed more than eleven Rak‘ahs either in Ramadan or at any other time [6]

indicates that the best regarding optional Night Salah in Ramadan or at any other time is to offer eleven Rak‘ahs, in which a praying person offers Taslim after every two Rak‘ahs then ends them with a single one as Witr. It is also authentically reported from her and others that he (peace be upon him) might have offered thirteen Rak‘ahs as well.

This is the best and the most authentic narrations reported from the Prophet (peace be upon him); either to offer eleven or thirteen Rak‘ahs, and the best of them is to offer eleven, but if a person offers thirteen, this is also a commendable act of Sunnah. Furthermore, this number of Rak‘ahs will be much easier for people and much more supportive to the Imam (the one who leads congregational Prayer) in attaining Khushu‘ (the heart being attuned to the act of worship) during Ruku‘ (bowing), Sujud (prostration) and recitation of the Qur’an, with Tartil (slow recitation of the Qur’an) along with contemplating the meanings, with no rush during any of the performed acts. Yet, if a person offers twenty three Rak‘ahs similar to the practice of `Umar and other Sahabah (Companions of the Prophet, may Allah be pleased with them) during some nights of Ramadan, this is also permissible. This is a matter that affords choice. Moreover, it is authentically reported that `Umar and other Sahabah (may Allah be pleased with them) offered eleven Rak‘ahs as reported in the Hadith of `Aishah.

There are authentic reports that `Umar (may Allah be pleased with him) observed both; for it is authentically reported that he ordered one of the Sahabah to offer eleven. It is also authentically reported that they offered twenty-three Rak‘ahs according to his command. This proves the great flexibility in this matter

(Part No. 11; Page No. 323)

and that it was left open to the choice of the Sahabah, as indicated by the saying of the Prophet (peace be upon him):

Night Prayer is two Rak‘ahs followed by two Rak‘ahs. [7]

However, the best is that which the Prophet (peace be upon him) did; either eleven or thirteen, and the best of both is to offer eleven Rak‘ahs, for the previously mentioned report by `Aishah (may Allah be pleased with her):

He (peace be upon him) never prayed more than eleven Rak‘ahs either in Ramadan or at any other time [8]

i.e., in most cases.

Since it is authentically reported from ‘Aishah (may Allah be pleased with her) and others that the Prophet (peace be upon him) also offered thirteen, this indicated that what she meant was the most frequent practice, for she used to observe and ask about the acts of the Prophet (peace be upon him) during his stay with her. She was the most knowledgeable and understanding amongst women concerning the Sunnah of the Messenger (peace be upon him). She also used to inform about what he (peace be upon him) used to do, what she saw, and ask the other Mothers of the Believers and the Sahabah. Furthermore, she was very keen to learn. This is why she knew a great deal of knowledge and memorized many Hadiths from the Messenger of Allah (peace be upon him) through her great memorization ability and by asking the other Sahabah about what they learned (may Allah be pleased with them all). However, if a person offers eleven Rak‘ahs in some nights and thirteen in some others, this act will also be complying with the Sunnah. There is nothing wrong in doing so. On the other hand, it is impermissible for a person to offer four Rak‘ahs all together, but the Sunnah is to offer them two by two, according to the saying of the Prophet (peace be upon him):

Night Prayer is two Rak‘ahs followed by two Rak‘ahs. [9]

(Part No. 11; Page No. 324)

This Hadith denotes a command. So, if a person offers Witr consisting of three or five Rak‘ahs altogether, this is acceptable since the Prophet (peace be upon him) did that as well, but one should not offer four, six, or eight together because it is not authentically reported that he (peace be upon him) did that. It is also contradictory to his command:

Night Prayer is two Rak‘ahs followed by two Rak‘ahs. [10]

However, it is permissible for a praying person to offer seven or nine consecutive Rak‘ahs, but it is preferable to sit for the first Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer) in the sixth or eighth Rak‘ah, and then stand up and complete the Salah.

All this is authentically reported from the Prophet (peace be upon him); he offered seven consecutive Rak‘ahs without performing Tashahhud in between. The matter is flexible in this regard. But it is better to offer Taslim at the end of every two Rak‘ahs and conclude the Salah with one single Rak‘ah as Witr as previously mentioned in the Hadith of Ibn ‘Umar:

This is the best and most considerate of people as well, for some may have needs to fulfill, which urge them to leave after two Rak‘ahs, two or three Taslims. Therefore, it is better and more proper for an Imam to offer the Salah in pairs of two rather than five or seven consecutive Rak‘ahs. However, if an Imam does this sometimes to clarify that it is an act of Sunnah, this is acceptable. As for offering the Shaf` (two units of Prayer, particularly before the final unit of the odd-number prayer) and Witr as Maghrib (Sunset) Prayer, this should not be done. The least that can be said about it is that it is Makruh (disliked), for it has been reported that it is forbidden to perform them as Maghrib Prayer; rather, they should be prayed as three consecutive Rak‘ahs with performing Taslim once and Tashahhud once. Allah is the One Who grants success.

[1] Al-Bukhari, Sahih, Book on Friday, no. 991; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 749; Al-Tirmidhy, Sunan, Book on Salah, no. 461; Al-Nasa*y, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1694; Abu Dawud, Sunan, Book on Salah, no. 1421; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1175; Malik, Al-Muwatta*, Book on call to Prayer, no. 269; and Al-Darimy, Sunan, Book on Salah, no. 1458.
[2] Al-Bukhari, Sahih, Book on Salah, no. 472; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 749; Al-Tirmidhy, Sunan, Book on Salah, no. 461; Al-Nasa*y, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1694; Abu Dawud, Sunan, Book on Salah, no. 1421; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1175; Ahmad ibn Hanbal, Musnad, vol. 2, p. 78; Malik, Al-Muwatta*, Book on call to Prayer, no. 269; and Al-Darimy, Sunan, Book on Salah, no. 1458.
[3] Narrated by Abu Dawud, Book on Salah, no. 1137; and Imam Ahmad, Book on Rest of the section on Al-Ansar, no. 24155.
[4] Narrated by Al-Bukhari, Book on Friday, no. 1147, Muslim, Book on travelers* Salah and Salah shortening, no. 1219; and Imam Ahmad, Rest of the section on Al-Ansar, no. 23307.
[5] Al-Bukhari, Sahih, Book on Salah, no. 472; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 749; Al-Tirmidhy, Sunan, Book on Salah, no. 461; Al-Nasa*y, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1694; Abu Dawud, Sunan, Book on Salah, no. 1421; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1175; Ahmad ibn Hanbal, Musnad, vol. 2, p. 78; Malik, Al-Muwatta*, Book on call to Prayer, no. 269; and Al-Darimy, Sunan, Book on Salah, no. 1458.
[6] Al-Bukhari, Sahih, Book on merits and virtues, no. 3569; Al-Tirmidhy, Sunan, Book on Salah, no. 439; Al-Nasa*y, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1697; Abu Dawud, Sunan, Book on Salah, no. 1341; Ahmad ibn Hanbal, Musnad, vol. 6, p. 36; and Malik, Al-Muwatta*, Book on call to Prayer, no. 265.
[7] Al-Bukhari, Sahih, Book on Salah, no. 472; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 749; Al-Tirmidhy, Sunan, Book on Salah, no. 461; Al-Nasa*y, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1694; Abu Dawud, Sunan, Book on Salah, no. 1421; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1175; Ahmad ibn Hanbal, Musnad, vol. 2, p. 78; Malik, Al-Muwatta*, Book on call to Prayer, no. 269; and Al-Darimy, Sunan, Book on Salah, no. 1458.
[8] Al-Bukhari, Sahih, Book on merits and virtues, no. 3569; Al-Tirmidhy, Sunan, Book on Salah, no. 439; Al-Nasa*y, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1697; Abu Dawud, Sunan, Book on Salah, no. 1341; Ahmad ibn Hanbal, Musnad, vol. 6, p. 36; and Malik, Al-Muwatta*, Book on call to Prayer, no. 265.
[9] Al-Bukhari, Sahih, Book on Salah, no. 472; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 749; Al-Tirmidhy, Sunan, Book on Salah, no. 461; Al-Nasa*y, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1694; Abu Dawud, Sunan, Book on Salah, no. 1421; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1175; Ahmad ibn Hanbal, Musnad, vol. 2, p. 78; Malik, Al-Muwatta*, Book on call to Prayer, no. 269; and Al-Darimy, Sunan, Book on Salah, no. 1458.
[10] Al-Bukhari, Sahih, Book on Salah, no. 472; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 749; Al-Tirmidhy, Sunan, Book on Salah, no. 461; Al-Nasa*y, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1694; Abu Dawud, Sunan, Book on Salah, no. 1421; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1175; Ahmad ibn Hanbal, Musnad, vol. 2, p. 78; Malik, Al-Muwatta*, Book on call to Prayer, no. 269; and Al-Darimy, Sunan, Book on Salah, no. 1458.
[11] Al-Bukhari, Sahih, Book on Friday, no. 991; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 749; Al-Tirmidhy, Sunan, Book on Salah, no. 437; Al-Nasa*y, Sunan, Book on Qiyam-ul-Layl and optional Salah during the day, no. 1694; Abu Dawud, Sunan, Book on Salah, no. 1421; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1175; Ahmad ibn Hanbal, Musnad, vol. 2, 71; Malik, Al-Muwatta*, Book on call to Prayer, no. 269; and Al-Darimy, Sunan, Book on Salah, no. 1458.

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