and thirty, which is the view of Mālik; he may also pray eleven or thirteen rakʿahs, and all of these options are sound. Thus, one may increase or decrease the number of rakʿahs according to how long—or how brief—the standing is.

When ʿUmar (may Allah be pleased with him) gathered the people behind Ubayy, he led them in twenty rakʿahs, yet among the Companions (may Allah be pleased with them) some prayed fewer and others prayed more. No fixed limit has been laid down by the Lawgiver.

Many imams—meaning the imams of mosques—perform Tarāwīḥ in a way they themselves do not comprehend: they are not tranquil in their bowing or prostration, even though composure is a pillar of the prayer. What is required is the heart’s presence before Allah Most High and taking admonition from His words as they are recited, and this cannot be achieved through the blameworthy haste. Ten rakʿahs with lengthy recitation and composure are better than twenty performed hurriedly, for the core and spirit of prayer is the heart’s turning to Allah, and a little done well is better than much done poorly. Likewise, measured recitation (tartīl) is superior to speed. The permissible level of speed is that in which no letters are dropped; if, because of haste, some letters are omitted, this is impermissible and must be forbidden. If, however, he recites clearly so that the worshippers behind him benefit, that is commendable.

Allah has condemned those who recite the Qur’an without understanding its meaning, saying: