Praise be to Allah Almighty, peace and blessings be upon our beloved Rasul (Messenger) and his companions and those who followed him.
In line with following the Sunnah of our Prophet (sallallahu alaihi wa sallam) Muslims seek to perform the Salat of Taraweeh in Ramadan. They pay special attention in terms of the quantity (i.e. in the number of rakah) and usually pay no heed to the other points in relation to the Sunnah rulings of Taraweeh, Qiyamul Lail or Tahajjud, according to the different namings.
I won’t take long, but just want to mention three points which may help to make clear the methodology with which to deal correctly this issue (the number of rakah), in this blessed month of Ramadan as well as afterwards bi idhnillahi ta aala.
Point One : The Sunnah of Qiyamul Lail in Terms of Quantity
The Prophet (sallallahu ‘alaihi wa sallam) used to not pray more than eleven rakah, not in Ramadan nor in any other month. It is narrated by ‘A’ishah (radiAllahu anha): “Rasulullah (Allah’s Messenger) used to not pray more than eleven rak‘ah, not in Ramadan nor in any other month.” [Muslim (738)] We notice that many people offer Taraweeh with short Surahs and finish eleven rakahs within 15 minutes! Is this truly the Sunnah of Taraweeh, to finish it with such speed?
Point Two : The Sunnah of Qiyamul Lail in Terms of Quality
The Prophet’s (sallallahu ‘alaihi wa sallam) Sunnah in Qiyamul Lail is both in ‘quantity’ and ‘quality’ together and not in quantity only! We get that Allah – subhanaH – describes His Prophet’s (sallallahu ‘alaihi wa sallam) Salat as well as that of the Sahabah saying : “Indeed, your Lord knows, [O Rasul], that you stand [in prayer] almost two thirds of the night or half of it or one third of it, and [so do] a group of those with you.” [Al-Muzzammil : 20] That means if the night consists of 9 hours then almost two thirds is almost 6 hours, half of it is 4.5 hours and one third of it is 3 hours.
Allah (azza wa jalla) said ordering : “O you who wraps himself [in clothing], arise [to pray] the night, except for a little, half of it – or subtract from it a little, or add to it, and recite the Qur’an with measured recitation.” [Al-Muzzammil : 1-4] It has been narrated by ‘A’ishah (radiAllahu anha) who said describing the Prophet’s (sallallahu alaihi wa sallam) Salat (prayer) : “He observed four rakahs, ask not about their excellence and their length (i.e. these were incomparable in perfection and length); then he again observed four rakahs, and ask not about their excellence and their length (i.e. these were incomparable in perfection and length); then he would observe three rakahs…” [Muslim (738)]
Imam An-Nawawi (rahimahullah) said: “And in this Hadith with the other Hadiths mentioned after it – regarding elongating Qira’at (reciting) and Qiyam (standing) – is the daleel (evidence) of Ash-Shafi‘ee school and others who said : elongating Qiyam is better than doing more Rukoo‘ (bowing) and Sujood (prostrating)…” [From the Sharh (explanation) of Sahih Muslim by An-Nawawi]
The Prophet (sallallahu alaihi wa sallam) read Surah Al-Baqarah, An-Nisaa’ and Ali ‘Imran in one rakah! And used to elongate similarly in both the Rukoo‘ and the Sujood. It has been narrated by Hudhaifah (radiAllahu anhu) that he said: “I performed Salat with the Prophet (sallallahu alaihi wa sallam) one night, and he started reciting Surah Al- Baqarah. I thought that he would go in Rukoo‘ (bowing) at the end of one hundred ’ayah, but he continued (reciting); then I thought that he would perhaps recite (this Surah) in the whole rakah, but he continued the recitation; I thought he would perhaps made Rukoo‘ (bowing) on completing this (Surah); then he (sallallahu alaihi wa sallam) started reciting Surah An-Nisaa’ which he followed with Surah Ali-‘Imran. He recited leisurely. When he recited an ’ayah which mentioned the Tasbeeh, he made Tasbeeh and when he recited an ’ayah on supplication he made supplication and when he recited an ’ayah on seeking protection from Allah, he sought protection from Allah. Then he made Rukoo‘ (bowing) and said, “Subhana Rabbiyal ‘Adheem” (My Rabb, the Great is free from imperfection); his Rukoo‘ (bowing) lasted about the same length of time as his Qiyam, (and then on returning to the standing posture after Rukoo‘) he said : “Sami‘allahu liman hamidaH (Allah listens to him who praises Him),” and he stood about the same length of time as he had spent in Rukoo‘ (bowing). Then he prostrated saying “Subhana Rabbiyal A‘laa (My Rabb, the Supreme is free from imperfection),” and his prostration lasted nearly the same length of time as his Qiyam.” [Muslim (772)]
His holy feet would have cracks due to his long Qiyam. ‘A’ishah (radiAllahu anha) – reported: “The Prophet of Allah (sallallahu alaihi wa sallam) used to offer Salat at night (for such a long time) that his feet used to get cracked. ‘A’ishah said, “O Allah’s Messenger! Why do you do it since Allah has forgiven you your past and future sins?” He said, “Shouldn’t I love to be a thankful slave (of Allah)?” And when he became old, he prayed sitting, but when he wanted to perform Rukoo‘ (bowing), he would get up, recite and then perform Rukoo‘ (bowing).” [Al-Bukhari (4557), Muslim (2820)]
Even the Sahabi (companion) ‘Abdullah Ibn Mas‘ood (radiAllahu anhu), at one point intended to leave Salat with the Prophet (sallallahu alaihi wa sallam), due to prolonged Qiyam. By ‘Abdullah Ibn Mas‘ood (radiAllahu anhu), who said: “One night I joined the Prophet (sallallahu alaihi wa sallam), (in Qiyamul Lail). He prolonged the Qiyam so much that I thought of doing something evil. He said he was asked, “What did you intend to do?” He replied: “To sit down and leave him.” [Al-Bukhari (1084), Muslim (773)] And Rasulullah (sallallahu alaihi wa sallam) gave glad tidings to those who do Qiyam in Salat.
‘Abdullah Ibn ‘Amr (radiAllahu anhuma) – said that Rasulullah (sallallahu alaihi wa sallam) said: “The one who prays at night reciting ten ’ayahs, he will not be recorded among the negligent; the one who prays at night reciting a hundred ’ayahs, he will be recorded among the Qanitoon (those who are obedient to Allah); and the one who prays at night reciting one thousand ’ayahs, he will be recorded among the Muqantiroon (those who receive huge rewards).” [Abu Dawood (1398), Ibnu Hibban classified it Sahih (2572) and Al-Albany]
So if anyone recites short Surahs in Taraweeh, it’s better for him to increase the number of rakah whether it is 30 or 40 or 50 rakahs, as much as he is able to; and if any recites long Surahs it’s better for him to maintain the number of rakah of the Prophet (sallallahu ‘alaihi wa sallam), so that the Sunnah in terms of quality is not missed out. This is because the Salat of Taraweeh has no specific number of rakahs according to the following Hadith: Rasulullah (sallallahu alaihi wa sallam) said: “Prayer at night is two by two, then if one of you fears that dawn will break, pray one rakah to make the total number that he prayed odd (Witr).” [Al-Bukhari (946), Muslim (749)] ‘Umar (radiAllahu anhu) gathered the Muslims on this. It has been narrated by ‘Abdul ‘Aziz Ibn Rafee‘: “Ubayy Ibn Ka’b used to pray with the people in Ramadan in Madinah by 20 Rakahs and used to pray Witr by three rak‘ahs.”[Ibnu Abee Shaibah in ‘Al-Musannaf (2/163)] Ibnu Qudamah said: “Abu Abdillah’s (i.e. Imam Ahmad’s) chosen opinion (in night prayer) is 20 Rakahs, this is also what Ath-Thawry, Abu Hanifah and Ash –Shafi’y said, and Malik said : 36 rak‘ahs.” [Al-Mughnee (1/457)]
Point Three: The Sunnah of Qiyamul Lail in Terms of Timing
The Qiyamul Lail of the Prophet (sallallahu alaihi wa sallam) was not only restricted in Ramadan, but was also his habit during the rest of the days of the year. As has been reported by ‘A’ishah (radiAllahu anha): “The Prophet used to not pray more than eleven rakahs, not in Ramadan nor in any other month.” [Muslim (738)] Even if the Prophet missed out on the Qiyam (Witr of it), he used to make it up in an even number of rakah during the day.
This is why we should maintain Qiyamul Lail, in terms of quantity, quality and timing, even after Ramadan. If not possible, then we can at least increase the number of rakahs we pray. This means, if one used to pray 1 rakah of Witr, he should increase it and make it 3; and if one used to pray 3 rakahs of Witr, he should increase it and make it 5; and if one used to pray 5 rakahs of Witr, he should make it 7 and so on and so forth. And all of this is in order to be elevated higher from good to better and from better to best.
“[That] you will surely experience state after state.” [Al-Inshiqaq : 19] It has reported by Al-Husain Ibn ‘Ali Ibn Abee Talib: “Indeed Allah likes the noble and honorable of the affairs and dislikes the low-graded/insignificant ones.” [Al-Albany classified it as Sahih in Sahih Al-Jami’ (1890)]
A poet once said: “I have never seen any imperfection/ shortcoming like the able one who doesn’t look for completion” It is noteworthy to mention that the continuation of righteous deeds even after Ramadan is an evidence of the acceptance of deeds done in Ramadan.
I ask Allah – subhanaH – that He teaches us what is beneficial for us and benefits us through what He teaches us and increases our knowledge and taqwa, Ameen!
