Walikubaliana (wanazuoni wa fiqhi) kwamba swala ya usiku wa Ramadhani ni bora zaidi kuliko swala ya usiku katika miezi nyingine yoyote, kwa sababu ya maneno ya Mtume ﷺ: "Yeyote anayesimamia usiku wa Ramadhani kwa swala na ibada kwa imani yake na kwa ajili ya Allah peke yake, atasamehewa dhambi zake zote zilizotangulia." Swala za tarawehe, ambazo kusaliwa msikitini kwa jamaa kulianzishwa na Umar, ni zenye kupendeza. Hata hivyo, walitofautiana kuhusu kama (swala za usiku wa Ramadhani zinazojulikana kama tarawehe) zina fadhila kubwa zaidi, au swala za sehemu ya mwisho ya usiku, yaani swala aliyoipendelea Mjumbe wa Allah ﷺ. Wengi walishikilia kwamba swala za sehemu ya mwisho ya usiku zina fadhila kubwa zaidi kwa sababu ya maneno ya Mtume ﷺ: "Swala bora ni swala ya majumbani mwenu, isipokuwa swala za faradhi." Pia kuna kauli ya Umar kwamba: "Zile ambazo kwazo mnaacha usingizi zina fadhila kubwa zaidi."

They (the jurists) agreed that the Ramadan night prayer is more desirable than the night prayer during any of the other months, because of the words of the Prophet (God’s peace and blessings be upon him), “He who celebrates the Ramadan nights praying and worshipping because of his faith and only for Allah’s sake will be forgiven all prior sins that have issued forth from him”. The (jurists agreed that the) tarawih prayers, the congregation in the mosque for which was started by TJmar, are desirable. They differed, however, on whether these (night prayers during Ramadan known as tarawih) have greater merit or the prayers during the later part of the night, that is, the prayer preferred by the Messenger of Allah (God’s peace and blessings be upon him). The majority held that the prayers of the later part of the night have greater merit because of the words of the Prophet (God’s peace and blessings be upon him), “The best prayer is the prayer in your houses, except .the obligatory prayers”. There is also TJmar’s saying that “those for which you give up sleep have greater merit”.

Walitofautiana kuhusu idadi ya rak'a zinazopendekezwa kufanywa na watu wakati wa usiku wa Ramadhani. Malik, katika moja ya maoni yake, Abu Hanifa, al-Shafi'i, Ahmad, na Dawud walipendelea rak'a ishirini bila witr. Ibn al-Qasim amepokea kutoka kwa Malik kwamba yeye alikuwa akipendelea kuswali rak'a thelathini na sita pamoja na tatu za witr.

They disagreed about the preferred number of rak'as that are to be undertaken by the people during the nights of Ramadan. Malik, in one of his opinions, Abu HanTfa, akShaficT, Ahmad, and Dawud preferred twenty rak^as excluding witr. Ibn al-Qasim has recorded from Malik that he used to prefer offering thirty-six raFa?58 plus three of witr.

Sababu ya kutofautiana kwao inatokana na tofauti ya upokezi kuhusu jambo hili, kwani Malik amesimulia kutoka kwa Yazid ibn Ruman kwamba alisema: "Watu, wakati wa Umar, walikuwa wakisali rakaa ishirini na tatu." Ibn Abu Shayba ameripoti kutoka kwa Dawud ibn Qays, aliyesema: "Nilisali pamoja na watu wakati wa Umar ibn Abd al-Aziz na Aban ibn Uthman, nao walikuwa wakisali rakaa thelathini na sita, kisha wakasali witr rakaa tatu." Ibn al-Qasim ameripoti kutoka kwa Malik kwamba hii ndiyo agizo la mwanzo, yaani kusali rakaa thelathini na sita.

The reason for their disagreement comes from the conflict of transmission over this, as Malik has related from YazTd ibn Ruman that he said, “The people, in the time of TJmar, used to pray twenty-three rak'as. Ibn Abu Shayba has reported from Dawud ibn Qays, who said, ‘I prayed with the people during the time of ffJrnar ibn cAbd al-SAziz and Abban ibn TJthman and they used to pray thirty-six rak'as and offered (another) three as witr'”. Ibn al-Qasim has reported from Malik that this was the earlier directive, that is, praying thirty-six fakfas.