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Estatus legal del rezo grupal: La Shari’a prescribió el rezo en grupo a los hombres capaces de hacerlo y les advirtió de no abandonarlo. El Profeta, la paz y las bendiciones de Al-lah sean con él, incluso tuvo intenciones de quemar a los que no asistían al rezo en la mezquita o se negó a darle permiso de faltar al rezo grupal a un ciego. Las pruebas de esto son: Al-lah dice en el Corán respecto al rezo en situaciones de temor:{Cuando estés con ellos [¡Oh, Muhammad!] y dirijas la oración, que un grupo permanezca de pie tomando las armas} [Corán 4:102] Aquí vemos cómo Al-lah prescribió el rezo grupal aún en situaciones de temor y viaje, así que en situaciones de tranquilidad y estabilidad es más fuerte la orden. El hadiz de Abu Huraira, Al-lah esté complacido con él,en el que el Mensajero de Al-lah, la paz y las bendiciones de Al-lah sean con él, dice: “Los rezos más pesados para los hipócritas son los rezos del ‘Isha’ y del Fayer. Si supieran las virtudes que tienen asistirían aunque sea a gatas [ A gatas; arrastrándose ]. Tuve intención de ordenar que se pronuncie el iqama y poner a un hombre que dirija el rezo; luego partir con hombres que porten leña hacia una gente que no asiste al rezo y quemarles sus casas con ellos dentro” [ Muttafaq ‘alaih ] . El Profeta, la paz y las bendiciones de Al-lah sean con él, no tendría intenciones de quemar a los que se ausentan del rezo grupal si este rezo no fuese obligatorio. Así también no se describiría como hipócritas a los que faltan al rezo grupal si este no fuese obligatorio. El hadiz del ciego que le pidió al Profeta, la paz y las bendiciones de Al-lah sean con él, permiso para rezar en su casa pues no tenía quien le guíe hasta la mezquita. El Profeta, la paz y las bendiciones de Al-lah sean con él, le dijo: “¿Oyes el llamado?”, y él le dijo: “SÍ”; entonces el Profeta, la paz y las bendiciones de Al-lah sean con él, le dijo: “Responde entonces” [ Lo citó Muslim ]. Se ha confirmado que ibn Mas’ud, Al-lah esté complacido con él,dijo: “A quien le guste encontrarse con Al-lah mañana como musulmán que cuide de estos rezos cuando se les llama. Al-lah prescribió a su profeta las sunnas de la guía y estos rezos son parte de ellas. Si ustedes rezan en sus casas como lo hace este omiso pues estarían abandonando la Sunna de su Profeta; y si dejan la sunna de su profeta se pierden. Todo hombre que se purifica bien para luego dirigirse a una de estas mezquitas,Al-lah le registra una buena obra por cada paso que da y le eleva por él un grado, y le borra un pecado. Y hemos visto que sólo se falta a estos rezos el hipócrita de hipocresía conocida y hemos visto hombres (enfermos) que venían a rezar a la mezquita cargados entre otros dos hombres” [ Lo citó Muslim ]. La sabiduría del rezo grupal 1_Relacionamiento entre hermanos en la fe y acercamiento entre los creyentes, estrechando los lazos de hermandad y cariño entre ellos que son vitales para que la fe sea real, pues no hay camino a la fe y al paraíso sino por el amor en Al-lah. 2-Salvedad del creyente ante la hipocresía y el infierno para quien alcanza takbirat al ihram por cuarenta días seguidos; Anas, Al-lah esté complacido con él, relató que el Mensajero de Al-lah, la paz y las bendiciones de Al-lah sean con él, dijo: “quien reza por Al-lah cuarenta días seguidos alcanzando siempre la primera takbira se le registran dos salvaciones: salvación del fuego y salvación de la hipocresía” [ Lo citó At-Tirmidhi ]. 3_Unión de los musulmanes, enlazando sus corazones alrededor de las buenas obras y la rectitud. 4-Solidaridad entre los musulmanes y cooperación entre ellos. 5-Exposición de los ritos religiosos y su magnitud. 6-Creación de sentimientos comunes de amor entre los creyentes, pues en una sola línea se juntan blancos y negros, árabes y no árabes, grandes y pequeños, ricos y pobres, lado a lado en la misma mezquita, detrás de un mismo imam al mismo tiempo dirigiéndose todos en una misma dirección (la qibla). 7-Que los enemigos de Al-lah sepan que el Islam aún tiene fuerza e influencia sobre los musulmanes que lo practican. 8-Expiación de los pecados y elevación de grados. Abu Huraira, Al-lah esté complacido con él, relató que el Mensajero de Al-lah, la paz y las bendiciones de Al-lah sean con él, dijo : “¿les indico algo con lo que Al-lah borra los pecados y eleva los grados? Le dijeron: ¡claro que sí Mensajero de Al-lah! Dijo: hacer bien el wudu’ en situaciones difíciles, frecuentar las mezquitas, esperar de un rezo a otro; ese es el ribat” [ Lo citó Muslim ]. 9-El rezo grupal es veintisiete veces mejor que el rezo en solitario. ‘Abdul-lahi ibn ‘Omar, Al-lah esté complacido con él, relató que el Mensajero de Al-lah, la paz y las bendiciones de Al-lah sean con él, dijo: “el rezo grupal es mejor que el rezo en solitario por veintisiete grados” [ Lo citó Al Bujari] Puedes veer un vídeo gráfico que explica todo sobre el asunto en este enlace : https://www.al-feqh.com/es/salat-ul-yama’ael-rezo-en-congregación

The prayer makes the intention in his heart to offer prayer, but it is not permissible to say this intention out loud, because that is an innovation: The Prophet (peace be upon him) has said that actions are by their intention, and there is but for each man that which he has intended.[ Source: Agreed upon.] source: https://www.al-feqh.com/en/description-of-salat-islamic-prayer

1-Facing the Qiblah and Saying Takbeeratul Ihram (the initiating takbeer) 2-Commencement of the Prayer and the Recitation of Fatiha 3-Bowing and Rising from it 4-Prostrating and Rising up from it 5-At-Tashahhud 6-Saying the Salam source:https://www.al-feqh.com/en

De los 5 pilares del Islam es Asalat Posición de As-Salat en el Islam 1-As-Salat es el segundo pilar del los pilares del Islam Dijo el Profeta, la paz y las bendiciones de Allah sean con él: “el Islam se levanta sobre cinco pilares: el testimonio de que no hay más dios sino Al-lah y que Muhammad es su siervo y mensajero y la práctica de As-Sala ” [ Muttafaq ‘alaih ] 2-As-Salat es la mejor de las obras Dijo el Mensajero de Allah, la paz y las bendiciones de Allah sean con él: “La mejor obra es As-Sala al principio de su tiempo” [ Lo citó At-Tirmidhi ]. 3-As-Salat es la diferencia entre el Islam y la incredulidad Dijo el Profeta, la paz y las bendiciones de Allah sean con él: “ciertamente entre el hombre y la incredulidad y el politeísmo está el abandono del As-Sala ” [ Lo citó Muslim ]. 4-As-Salat es la base del Islam y sobre él, después del Tawhid, se levanta el Islam Dijo el Profeta, la paz y las bendiciones de Allah sean con él: “La cabeza de este asunto es el Islam y su columna es As-Sala ” [ Lo citó Ahmad ]. la fuente https://www.al-feqh.com/es

“Allahumma inni as′aluka ‘ilman nafian warizqan toyyiban wa ‘amalan mutaqaballan,” [ Source: Ibn Majah.] after saying tasleem in the fajr prayers. Meaning: O Allah, I ask You for knowledge that is of benefit, a good provision and (to be able to do) deeds that will be accepted. source: https://www.al-feqh.com/en/description-of-salat-islamic-prayer

Salatul-Istikharah It is a two-raka’at Salat that a servant of Allah observes (to seek guidance from Allah) when he is confused or unsure regarding an affair, before making a decision on it. After the prayer, one should say a particular supplication which the Prophet ﷺ used to teach to the companions as he used to teach them Surahs (Chapters) from the Qur’an.

As-salamu alaykum (السلام عليكم) I want to strat this topic as a poll if so be it. To all of my brothers and sisters of Islam in Indonesia. I want to start to say that I am a REvert to Islam for more than 20 years, and I have moved to Indonesia to live as I was led to believe that it is a very Islamic country (we will talk that later) but I see that there is a piece of clothing here only worn by the Musliminah of Indonesia woman called a "mukena" and at first was confused, but later came to realize that in my opinion it is a cultural thing and not an Islamic thing. Now my question that I pose here is what do you think of this garment, as far as I am concerned I have told my wife she does not have to wear this if she is wearing the appropriate attire that is required of a Musliminah. If a woman is true to her hijjab then she is ok to pray in front of Allah. I find that the "mukena" allows a woman to feel she does not have to wear the hijjab as she will go to the masjid to pray then dawn the "mukena" and be safe to pray. Then go outside in her western attire and be ok with that. It is a sad state that the people here feel this way. Indonesia might have the QUANTITY Muslim population, but they have the QUALITY of Muslims. Again I am sorry, but if I am wrong please tell me I am wrong. Abdulah Mohamed

The Ruling of the One who Stops Performing Prayer 1- The one who stops performing As-Salah due to denying its obligation: If he is ignorant about the issue, then he should be informed. Subsequently if he persists on rejecting its obligation, he becomes a disbeliever, as he belies Allah Almighty, His Messenger ﷺ and the consensus of the Muslims.2- The one who stops performing prayer out of laziness: Whosoever stops performing As-Salah intentionally out of laziness, has disbelieved. It is upon the ruler to order him to perform As-Salah and also advise him, for three days, to repent for abandoning it. Subsequently, if he repents and returns to making the As-Salah, he is spared. But if he does not start praying again, he is killed for apostasy. This is in accordance with the Prophet’s ﷺ statement: “The covenant which is between us and them (the disbelievers) is the prayer; so whosoever leaves it has disbelieved.” [ Source: At-Tirmidhi.] Also his saying:“Indeed between a man, and shirk and kufr, is abandoning As-Salah.” [ Source: Muslim.] source: islamkingdom

Its basic, essential components which it is composed of; to such an extent that it is not permissible to not perform them in any situation. This means that they are not to be left out intentionally or unintentionally; except when there is a case of incapacity. 1- Intention 2- Standing in obligatory Salat (with ability to do that) 3- Initiating or the first Takbeer 4- Recitation of Al-Fatiha 5- Bowing 6- Rising upright from bowing 7- Prostrating on the seven parts 8- Sitting between the two prostrations 9- Sitting for the final at-Tashahud 10- Reciting the final at-Tashahud 11- Reciting blessings on the Prophet ﷺ during the final at-Tashahud. 12- At-Tasleem (the saying of as-Salaamu’alaykum which marks the end of Salat) 13- Serenity when performing every essential part of Salat. 14- Performing all of the above-mentioned essential parts in sequence source: islamkingdom

1- A man beautifies himself by wearing his best clothes. Concerning women, they are One should go to the place of Salat without any adornment or finery, and they should not wear perfume. 2- The congregation is to arrive early and occupy the first rows. 3- One should go to the praying ground through one path and return through another, on foot- if possible; on the authority of Ja’bir , who said: “The Prophet ﷺ used to return (after the Salatul-‘Eid) taking a different path (from that by which he went to the prayer).” [ Source: Al-Bukhari.] 4- To eat an odd number of dates (3 or 5 dates) before going to pray on the lesser ‘Eid, and not to eat, if it is the greater ‘Eid, until he returns. 5- It is preferable to delay the Salat of ‘Eidul-fitr in order to allow for the distribution of zakaatul-fitr by the worshippers to whom it is due. As for the Salah of ‘Eid Al-Adha, it should, however, be hastened. Source: islamkingdom

1- Knowing other brothers, loving each other for the sake of Allah and strengthening ties of love; without which, perfect faith would not have been easy to achieve. This is because, there is no path to faith and paradise except by loving for the sake of Allah. 2- Freedom from hypocrisy and the hell fire. This is for someone who meets the initiating Takbeer of every Salat for forty consecutive days. Anas , reported the Messenger of Allah ﷺ as saying: “Whosoever observes Salat for Allah for forty days in congregation, catching the first Takbeer, has gained two freedoms, both of which are written for him: freedom from hell and freedom from hypocrisy.” [ Source: Al-Bukhari.] 3- Facilitating the reunion of Muslims and bringing their hearts together in goodness and righteousness. 4- Solidarity among the Muslims and helping one another in issues affecting them. 5- Demonstrating the religious rites and its strength. 6- Unifying the hearts of the Muslims, as in the same row of Salat there is gathered the White, Black, Arabs, non-Arabs, old, young, rich and the poor, side by side, in a single Masjid, behind one imam, at the same time, towards the same direction and with the same intention. 7- Infuriating the enemies of Allah. This is because the Muslims will not cease to be powerful and invulnerable as long as they uphold the observation of congregational Salat in the Masjid. 8- Eradication of misdeeds, and rising in ranks. It was reported on the authority of Abu Hurairah t, who reported that the Messenger of ﷺ said: “Should I direct you to that by which Allah eradicates sins and raises the levels?” They replied: “Yes, Oh Messenger of Allah.” Then the Prophet said: “Performing ablution when it is disliked, taking many steps to the Masjids, and waiting for Salat one after the other. That is striving in the cause of Allah.” [ Source: Muslim.] 9- Observing Salat in congregation is better than observing it alone by twenty-seven degrees. On the authority of Abdullah ibn Umar t,, the Messenger of Allah ﷺ said: “Congregational Salah is better than that observed alone by twenty-seven degrees.” [ Source: Al-Bukhari.] - Congregational Prayer (Salat ) at Home. It is not advised for any individual or congregation to observe Salat at home while a Masjid is close to them. However if the Masjid is far away, and they did not hear the call to prayer, then there is no sin on them if they observe it in congregation at home. source: islamkingdom

Salat to seek rain is an emphatic Sunnah. This was performed by the Prophet ﷺ as reported in the hadeeth of Abdullah bn Zaid t,: “The Prophet ﷺ went to the praying ground to seek rain. He faced the Qiblah, turned his cloak inside out, and prayed two raka’at.”[ Agreed upon.] The Time to Observe Salatul-Istisqa Salatul-Istisqa is permissible when there is a drought and sparse rainfall, or the level of water in the streams and well is low, or due to the river drying up etc. It is recommended (to observe the Salat) after the sun rises and has ascended up to the length of a spear; which is about 20 mins after sunrise, which is the time of Salatul-‘Eid (the Salat observed during the two festivals).Where to Observe Salatul Istisqa The Sunnah is for it to be observed on the praying ground and not inside the Masjid, in accordance with the Prophet’s ﷺ manner, except when there is need to do otherwise. source:islamkingdom

1- For Eating and Drinking Their usage is forbidden, as stated by the Prophet ﷺ: “Do not drink from gold and silver containers and do not eat from plates made from them. Verily they are for them (the unbelievers) on earth and for you (the believers) in the hereafter.” [ agreed upon]And he ﷺ said: “He who drinks from a silver container, indeed (he) causes hell-fire to boil in his belly.” [ agreed upon] 2- For Other than Eating and Drinking It is permissible to use gold and silver for things other than eating and drinking, for example to perform ablution. This is based on the specificity of the previously mentioned hadeeth to eating and drinking. Also we see evidence for this from the hadeeth of Ummu Salamah (may Allah be pleased with her). She possessed a small container resembling a bell made from silver that contained grains of hair belonging to the Prophet ﷺ.[ narrated by At-Tirmidhi.]Usage of Containers Patched with Silver It is permissible to use containers patched with a small amount of silver. The patching must be for the purpose of repair only and not beautification, as is shown in the hadith in which the Prophetﷺ mended the cracked portion of a pitcher with a chain made of silver.[ narrated by At-Tirmidhi.] SOURCE:islamkingdom taharah

1- It should be prayed as a two-raka’at Salat with neither the Aḍhan nor Iqama. Recitations in both raka’ats are said aloud. 2- The person observing this Ṣalāt says the takbeer seven times in the first rak’ah after the initiating takbeer. In the second rak’ah, he says five takbeers apart from the one he says while standing up from the prostration.3- He raises his hands with each takbeer, praises Allah and extols Him. He also seeks blessings upon the Prophet ﷺ between each takbeer.4- After the Ṣalāt, the imam delivers a single sermon in which he seeks a great deal of forgiveness and recites Al-Qur’an over and over. Thereafter he supplicates, saying many of the authentic supplications of the Prophet ﷺ, with insistence, showing humility, helplessness and demonstrating how powerless he is in front of Allah (the Most High), raising his hands up even higher (than he does in ordinary supplications).5- The imam faces the Qiblah, turns his cloak inside out, placing what is on the right on the left, and that of the left on the right, while he continues to supplicate to Allah. source:islamkingdom

1- When a sick person observes Ṣalāt in a sitting position and he is capable of prostrating, then prostration is compulsory for him. 2- When he observes Ṣalāt while sitting, but is incapable of performing the prostration, then he gestures with his body with regards to bowing and prostration, making his prostration lower than his bowing. If motioning with his body becomes difficult, then he gestures with his head. Also, this is the manner in which he performs Ṣalāt while praying on his back – i.e. gestures with his head.3- If performing ablution for each Salat becomes difficult for a sick person or observing the Ṣalāt at their prescribed period is unbearable, then he can observe Ḍhuhr and ‘Asr together, as well as Maghrib and Isha’, by combining both Ṣalāt in the time of the former or the latter, according to what is convenient for him.4- The sick person is not excused from Salat as long as his senses remain in tact. Thus it is not proper for the sick person to take Ṣalāt lightly on account of his sickness. He should try as much as possible to observe his Ṣalāt.5- If the sick person was unconscious for some days and later becomes conscious, he is to observes Ṣalāt when he regains his consciousness, according to his ability. He is not to re-offer the Ṣalāt missed during his unconsciousness. However, if his unconsciousness is mild, a day or two for instance, he is to re-offer the missed prayers whenever that (paying the prayers back) becomes possible for him. source:islamkingdom

1- With Regards to the Congregation The azan and the iqamah are fardh al-kifiyah[ The definition of the responsibility of fardh al-kifayah in Islam is: the obligation which when fulfilled by one part of the Muslim community prevents the sin of failing to do so from falling on the rest of the Muslim community.] (a collective responsibility) for the Muslimeen, but only for the five compulsory prayers.This is the case when they are at home or on a journey, because both of them are open symbols of Islam. Therefore, it is prohibited to forsake or ignore them. The Prophet ﷺ said: “And when Ṣalāh approaches, let someone among you make the call to prayer for you, then let the oldest among you lead (the prayer).” [ Agreed upon.]2- With Regards to the Solitary Individual It is a Sunnah, as Uqbah ibn Aamir t, said: “I heard the Messenger of Allah ﷺ saying: “Your Lord is amazed at a goat shepherd at the peak of a mountain[ The midst of mountain peaks] who calls the adhan and prays. Allah says, ‘Look at this servant of mine, he proclaims the call to prayer, announces the commencement of prayer and then prays, fearing Me. I have forgiven him all of his sins.” [ Source: An-Nasa’i.] source:Islamkingdom

Numbers of rak’ahs in Taraaweeh prayer Praise be to Allaah. We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam: It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait. Al-Sharh al-Mumti’, 4/225 Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’). Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners. This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah. With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is. Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the Masjid, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying. We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct. The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning): “And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!” [al-Nisa’ 4:115] All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different. Al-Sharh al-Mumti’, 4/73-75 With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’” Narrated by al-Bukhaari, 1909; Muslim, 738 They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times. The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory. The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.” (Narrated by al-Bukhaari, 846; Muslim, 749) 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. Al-Sarkhasi, who is one of the imams of the Hanafi school, said: It is twenty rak’ahs, apart from Witr, in our view. Al-Mabsoot, 2/145 Ibn Qudaamah said: The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six. Al-Mughni, 1/457 Al-Nawawi said: Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation. Al-Majmoo’, 4/31 These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following: 1- They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number. 2- A greater number was narrated from many of the salaf. See al-Mughni, 2/604; al-Majmoo’, 4/32 3- The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs. The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said: If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is. Al-Ikhtiyaaraat, p. 64 Al-Suyooti said: What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef). Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145 So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good. And Allaah knows best. Islam Q&A Source: http://islamqa.info/en/ref/9036