News regarding the implementation of Tarawih prayers at Masjid al-Haram and Masjid an-Nabawi during Ramadan 1447 H/2026 M has drawn widespread attention. The authority of the Two Holy Mosques has confirmed that tarawih will be performed in 10 rak’ahs, followed by 3 rak’ahs of witir.
Accordingly, the total number of tarawih prayers at the two mosques during Ramadan 1447 H/2026 M amounts to 13 rak’ahs. These may consist of 2 rak’ahs of iftitah, 8 rak’ahs of qiyam Ramadan, and 3 rak’ahs of witir.
For some Muslims, this policy may appear new. However, when viewed historically, the opposite is true: this format is the closest to the practice of the Prophet Muhammad. An authetic hadith narrated by ‘Aisyah RA states that the Prophet Muhammad PBUH never exceeded 11 rak’ahs in his night prayers.
مَا كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَزِيدُ فِي رَمَضَانَ وَلَا فِي غَيْرِهِ عَلَى إِحْدَى عَشْرَةَ رَكْعَةً (رواه البخاري ومسلم)
“The Messenger of Allah SWT never exceeded eleven rak’ahs in his night prayer, neither in Ramadan nor in other months.” (Narrated by al-Bukhari and Muslim)
This hadith forms the primary foundation of the prophet’s qiyam Ramadan, which later came to be known as Tarawih.
History of Tarawih Practices
During the lifetime of Prophet Muhammad PBUH, tarawih was not consistently performed in congregation every night. On several occasions, he came out and let the companions in prayer at the mosque. He, however, later refrained out of concern that the practice might be perceived as obligatory. Nevertheless, the number of rak’ahs in his night prayers remained consistent. This practice constitutes the strongest reference for understanding tarawih.
This tradition did not immediately change after the Prophet’s passing. When ‘Umar ibn al-Khattab RA organized the congregational tarawih prayer at Masjid an-Nabawi around 14 H/635 M, he instructed that it be performed regularly. There is no authentic report indicating that ‘Umar formally altered the number of tarawih rakah’s from the Prophet’s practice.
Similar thing happened during the caliphates of ‘Uthman RA and ‘Ali RA. There were no strong evidences suggests any modification in the number of tarawih rak’ahs at Masjid an-Nabawi. Thus, it is highly plausible that throughout the period of the Khulafa Rasyidin, tarawih at Masjid an-Nabawi continued to be performed with 11 rak’ahs.
Relevance of Muhammadiyah’s Tarawih Practice
Changes in the number of rak’ahs occurred in later periods, alongside shifts in political authority and social conditions. During the era of Mu’awiyah, the number of tarawih rak’ahs at Masjid an-Nabawi increased. Over the course of history, tarawih was at times performed with a very large number of rak’ahs. At some point, it even reaches as many as 36 rak’ahs before witir. It later shifted to 20 rak’ahs, and became standardized into specific formats during the Sauri era from 1926 until today.
It is within this historical context that Muhammadiyah’s practice finds its relevance. From its inception, Muhammadiyah has chosen to perform tarawih with 11 rak’ahs. It is taken from the autenthic hadith of ‘Aisyah and the principle of returning to the sunnah of the Prophet.
This choice, however, is not intended to negate other established practices. Instead, it rather represents an effort to maintain closeness to the example of the Messenger of Allah SWT.
Therefore, when Masjid an-Nabawi and Masjid al-Haram implement tarawih in13 rak’ahs format, it feels familiar to members of Muhammadiyah. This is a strong connecting thread between what is now practiced in the Two Holy Mosques and what has long been observed in many Muhammadiyah mosques.
References:
Mohammad bin Abdullah, “Ramadan 2026: Taraweeh Will Consist of 10 Rakahs at Masjid al-Haram and Nabawi”, https://theislamicinformation.com/news/ramadan-2026-taraweeh-10-rakahs-at-masjid-al-haram-and-nabawi/, diakses pada 10 Februari 2026.
Syamsul Anwar, “Sejarah Singkat Salat Tarawih di Masjid Nabawi di Madinah”, dalam Paham Hisab Muhammadiyah dan Tuntunan Ibadah Bulan Ramadan, Yogyakarta: Majelis Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah bekerjasama dengan Lembaga Pengkajian dan Pengamalan Islam Universitas Muhammadiyah Yogyakarta (LPPI-UMY), 2016.
