Tarawih Prayer and the Evaluation of Hadiths

«“And I did not create jinn and mankind except to serve Me.” (Adh-Dhariyat, 51:56)»
In Islam, the primary source of worship is the Qur’an. In narrations (hadiths), it is reported that the Messenger of Allah stopped leading the Tarawih prayer out of fear that it might become obligatory. However, from a Qur’anic perspective, it is inconceivable that a messenger would object to or fear Allah’s rulings regarding acts of worship. For:
Allah does not consult anyone in His judgment:
«“And He shares His rule with no one.” (Al-Kahf, 18:26)»
The Messenger submits wholeheartedly to Allah’s command:
«“Indeed, Allah decrees what He wills.” (Al-Ma’idah, 5:1)»
A messenger does not hesitate in the face of Allah’s command; rather, he is the one who fulfills it completely and serves as an example. Therefore, the claim that the Prophet acted out of fear or hesitation contradicts both the Qur’anic verses and the mission of the messengers.
The Qur’an explains the act of prayer in detail, yet it contains no mention of Tarawih prayer. The Messenger only conveys and practices what is revealed in the Qur’an:
«“I only follow what is revealed to me.” (Al-An‘am, 6:50)
“And follow what is revealed to you from your Lord.” (Al-Ahzab, 33:2)»
Tarawih prayer is an application outside the prescribed daily prayers mentioned in the Qur’an. Since it is not found in the Qur’an, claims that the Prophet regularly performed it are open to discussion.
Moreover, hadiths regarding Tarawih prayer contain conflicting reports:
- 11 units (rak‘ahs)
- 13 units
- 23 units
This variation indicates that it was not a standardized form of worship. Differences among Islamic schools of thought further raise questions about its status as a sunnah. For example:
- In the Shafi‘i school, it is considered inappropriate for a person with missed obligatory prayers (qada) to perform supererogatory (nafl) prayers.
- In the Hanafi school, Tarawih prayer is strongly emphasized.
Practices of official religious institutions have also been subject to criticism. For instance:
- Beard length: According to the Hanafi school, the beard should be at least the length of a fist. However, contemporary religious authorities may not adhere to this measure.
- Turban and robe: According to traditional descriptions of sunnah, the turban and clothing should follow certain modest standards. Yet today, more elaborate and expensive garments are sometimes preferred.
These examples highlight inconsistencies in how sunnah is interpreted and practiced across different traditions.
The source of Islam is the Qur’an. The Messenger is the practitioner of the Qur’an and follows divine revelation. Narrations about Tarawih prayer appear to reflect a situation that does not align fully with the Qur’anic framework or the mission of the Messenger.
Therefore:
- In acts of worship, only the commands found in the Qur’an should be taken as binding.
- Instead of relying on conflicting narrations and sectarian differences, the guidance of the Qur’an should be the primary reference.
«“We have not neglected anything in the Book.” (Al-An‘am, 6:38)»
This verse indicates that the Qur’an contains all necessary guidance for worship. Re-evaluating practices outside the Qur’an is essential for returning to the essence of Islam.