Taraweeh Rakats Repack -
Thus, two legitimate positions emerged, each grounded in authentic precedents. The first, favored by the Hanafi and Hanbali schools, as well as many Maliki scholars, holds that 20 rakats is the established sunnah of the rightly-guided caliphs, which the Prophet commanded Muslims to follow. They argue that the Prophet’s 11 rakats was his personal night prayer, not a formal, legislated upper limit for the congregational Taraweeh. The second position, championed by the Hanbali school’s later proponents (like Ibn Taymiyyah) and many Salafi-oriented followers, argues that the Prophet’s 11 rakats is the superior sunnah, and that while 20 rakats is permissible due to Umar’s ijtihad (independent reasoning), it is not the preferred or “Sunnah” practice.
The debate, while sometimes heated, has rarely been about the validity of one’s prayer. No mainstream scholar declares the 8-rakat prayer invalid, nor does any declare the 20-rakat prayer a reprehensible innovation. Instead, the dispute revolves around what is more excellent or more authentic to the Prophetic model. Those praying 8 rakats often emphasize quality over quantity, performing longer recitations and deeper prostrations, sometimes completing the entire Quran over the month. Those praying 20 rakats often emphasize inclusivity and the preservation of a historical communal practice, typically reciting shorter portions to maintain a manageable pace for the congregation. taraweeh rakats
The holy month of Ramadan is a time of intense spiritual devotion for Muslims worldwide. Central to this nightly worship is the special prayer known as Taraweeh, performed only during this blessed month. Yet, beneath the serene atmosphere of mosques filled with voices reciting the Quran lies a long-standing and often passionately debated question: How many rakats (units of prayer) constitute the authentic Taraweeh? Is it 8, 11, or 20? This essay explores the historical origins, the key scriptural evidences, the reasoning behind the dominant positions, and the underlying principle that has allowed for this diversity within the unity of Islamic practice. Thus, two legitimate positions emerged, each grounded in
To understand the debate, one must first revisit the practice of the Prophet Muhammad (peace be upon him). Authentic narrations in Sahih al-Bukhari and Sahih Muslim confirm that the Prophet led his companions in night prayers (Qiyam al-Layl) during Ramadan for three nights, deliberately not continuing on the fourth night for fear that these prayers might become obligatory upon his community. Aisha (may Allah be pleased with her), when asked about the Prophet’s night prayer, famously replied, “He would pray eleven rakats” (Sahih al-Bukhari). This narration is the cornerstone for those who advocate for 8 or 11 rakats (8 Taraweeh + 3 Witr). For this group, the Prophet’s personal, consistent practice represents the sunnah in its purest, most unadulterated form, and they argue that adding more rakats constitutes an unwarranted innovation (bid'ah). The second position, championed by the Hanbali school’s
