Tarawih: the Ramadan night prayer, its basis, 8 vs 20 rakats, and how to pray it.

Ramadan is the month in which the Quran was revealed. Its nights are the response to that revelation: the Muslim community stands in prayer, listening to the recitation of the Book that changed the world, thirty nights in a row, asking for forgiveness and drawing close to the One who sent it. This is Tarawih.

The Prophet ﷺ began it and then withdrew from it. His reason is preserved in Sahih al-Bukhari: "He was afraid that it might be made obligatory for Muslims" (Sahih al-Bukhari 2012). He did not want to burden the community with a nightly obligation. But he prayed it himself and encouraged it. When he withdrew, Aisha (RA) remained awake praying through those nights (Sahih al-Bukhari 2013). The practice never stopped; it simply became the individual's choice rather than a congregation-led event until Umar ibn al-Khattab (RA) revived its communal form.

Origin and prophetic basis

The direct Quranic encouragement for Ramadan night prayer comes from multiple verses. Allah says about Ramadan:

"The month of Ramadan in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion." (Qur'an 2:185)

And in a broader command for the night prayer in Ramadan specifically, scholars cite:

"Indeed, your Lord knows, O Prophet, that you stand for prayer almost two-thirds of the night or half of it or a third of it, and so do a group of those with you." (Qur'an 73:20)

The Ramadan night prayer, however, has its most direct basis in the prophetic Sunnah. Aisha (RA) narrated:

"The Messenger of Allah ﷺ went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about this, so more people joined him on the second night. In the morning, people talked about it again, and on the third night the mosque was even more crowded. The Messenger of Allah ﷺ went out for the fourth night and the mosque was so crowded it could not contain the people. He only went out for the morning prayer, and when he finished the morning prayer he faced the people and recited the shahada, then said: As for what you were doing, I have not been absent from it; but I feared that it would be made obligatory for you, and you would not be able to do it." (Sahih al-Bukhari 2012)

This narration is the foundation of Tarawih. The Prophet ﷺ prayed it in congregation, the people loved it, and he withdrew specifically to prevent it from becoming fard. His concern for his community's spiritual sustainability shaped what became one of the most beloved practices in Islam.

After the Prophet ﷺ withdrew from leading it, it continued as individual private prayer. The Prophet himself never stopped praying at night throughout his life; in Ramadan he would increase his prayer further, spending entire nights in worship, particularly in the last ten nights (Sahih al-Bukhari 2024).

The general hadith that attaches the forgiveness promise to Tarawih is:

"Whoever prays during Ramadan out of sincere faith and hoping to attain Allah's rewards, all his past sins will be forgiven." (Sahih al-Bukhari 2009)

This hadith uses the phrase "qiyama Ramadan" (standing in prayer during Ramadan), which scholars uniformly understand to include Tarawih as its most prominent expression.

Umar ibn al-Khattab and congregational Tarawih

When Umar ibn al-Khattab (RA) became caliph, he passed through the mosque during Ramadan and found people praying in scattered groups, some alone and some in small clusters. He gathered them behind a single imam, Ubayy ibn Ka'b (RA), and established the congregational practice that remains to this day.

The narration in the Muwatta of Imam Malik records Umar's famous statement when he came out to see the unified congregation:

"What a good innovation this is! But the prayer they do not do, sleeping at the end of the night, is better than the one they are doing at the beginning." (Muwatta of Imam Malik, Book of Prayer in Ramadan)

Two things are significant here. First, Umar called it a bid'ah in the linguistic sense of "something new" while making clear it was praiseworthy: the prophetic precedent existed, but the organized congregational format under a single imam was new in his time. Second, Umar himself pointed out that the later part of the night (i.e., Tahajjud timing) is superior to the early portion after Isha. This nuance is often overlooked.

The number of rakats established by Umar ibn al-Khattab in Madinah was 20, according to the narration in the Muwatta (Book 6, Hadith 2.2). This became the standard in the Prophet's mosque and has remained the practice in Masjid al-Haram and Masjid al-Nabawi, the two most authoritative mosques in Islam, for most of Islamic history.

8 vs 20 rakats: the scholarly position

The most common question about Tarawih, and the source of much unnecessary conflict in Muslim communities, is whether 8 or 20 rakats is correct. Both positions have strong scholarly backing.

The 8-rakat position: Based primarily on Aisha's (RA) narration:

"The Prophet ﷺ did not pray more than eleven rakats in Ramadan or at any other time." (Sahih Muslim 761)

Scholars who follow the 8+3 count (8 Tarawih + 3 Witr = 11 total) argue that this is the most authentic preservation of the prophetic practice. Al-Albani, among contemporary scholars, strongly argued this position, and it is widely followed in Saudi Arabia and by many Salafi-oriented communities globally.

The 20-rakat position: Based on the practice of Umar ibn al-Khattab (RA) and the companions who prayed with him, and on the subsequent practice of the four major schools of jurisprudence. The Hanafi, Maliki, Shafi'i, and Hanbali schools all consider 20 rakats the established amount, citing the companions' consensus as a stronger authority than one narration when understood against the wider backdrop of evidence.

They also note that Aisha's narration (Muslim 761) describes the Prophet's personal practice in terms of not exceeding eleven. The companions, under Umar's leadership, prayed 20; this was known to the surviving companions of the Prophet including Ali ibn Abi Talib (RA), and none of them objected. This silence is treated in Islamic jurisprudence as implicit approval (ijma sukuti).

The resolution for the average Muslim: Both are valid and both are rewarded. If your mosque prays 20, pray 20 with them. If it prays 8, pray 8. If you pray at home, choose whichever you can sustain with quality. The Prophet ﷺ said: "The most beloved deed to Allah is the most regular and consistent even if it were little" (Sahih al-Bukhari 6464). Thirty nights of 8 focused, attentive rakats is better than thirty nights of 20 distracted ones.

What is agreed upon by all scholars: Tarawih followed by Witr is the complete Ramadan night prayer unit. The Witr of 3 rakats is included in both the 8+3 and 20+3 counts.

When is Tarawih prayed?

Tarawih is prayed after Isha and extends until Fajr. Its name comes from the Arabic root meaning "to rest": between every four rakats (two sets of 2 with a salam between each), there is a brief rest period. This rest is what distinguishes Tarawih from a continuous night prayer and gives it its name.

In practice, most mosques around the world pray Tarawih immediately after Isha each night. This is the most convenient and community-building approach. However, praying it later in the night is also valid and has the added merit of overlapping with Tahajjud timing.

Ibn Rajab al-Hanbali noted in Lata'if al-Ma'arif that praying Tarawih in the last third of the night combines the reward of Tarawih with the reward of Tahajjud. Those who are able to stay awake and pray later receive both. The early-Isha Tarawih in congregation, however, captures a different and unique reward: the communal reward and the specific hadith about praying with the imam until he finishes.

Duration of each night's Tarawih varies widely: some mosques complete 20 rakats in 45 minutes with rapid recitation, others spend two hours with slow, melodic recitation. The Prophet ﷺ's own Tarawih, when he led it, was long enough that the companions feared missing Suhoor (Aisha, RA, in Sahih al-Bukhari 2013). Quality and reflection in recitation are part of the prayer's spirit.

How to pray Tarawih step by step

Tarawih follows the same structure as any 2-rakat voluntary prayer, with rests between each set of 4 rakats (two pairs). Here is the complete format for 8 rakats plus 3 Witr:

After Isha prayer: Begin Tarawih. The iqamah is sometimes called again for Tarawih in congregation; follow your mosque's practice.

Set 1: 2 rakats

Niyyah: "I intend to pray two rakats of Tarawih for the sake of Allah" (or in congregation: "following this imam"). Say Allahu Akbar. Recite Al-Fatiha and a surah. Complete ruku, sujud, second rakat, tashahhud, and salam.

Set 2: 2 rakats

Begin a fresh 2-rakat unit immediately (or after a brief pause in congregation). Same structure. After this second pair is completed, a rest (tarwihah) is observed: typically 2-5 minutes of sitting, dhikr, or du'a.

Repeat for sets 3 and 4 (completing 8 rakats total, with a rest after each pair of 2-rakat sets).

3 rakats of Witr

After the 8 Tarawih rakats, the night prayer closes with 3 Witr. Niyyah: "I intend to pray three rakats of Witr." The format: pray 2 rakats with salam, then 1 rakat (Hanafi/Maliki style: pray all 3 continuously with one sitting and one salam at the end). In the third rakat (or single rakat), Qunut du'a is recommended after ruku.

For 20 rakats: the same structure of 2-rakat sets with tarwihah rests applies, simply extended to 10 pairs of 2 before the 3 Witr, for a total of 23.

What to say in the tarwihah rest: There is no specific prescribed dhikr for the rest periods. Commonly: SubhanAllah, Alhamdulillah, Allahu Akbar, and Salawat on the Prophet ﷺ are said. Some congregations listen to a brief Islamic reminder during the rest. Others sit quietly. All are fine.

What to recite and the khatam tradition

The tradition of completing the entire Quran in Tarawih over the 30 nights of Ramadan is one of the most visually and spiritually moving aspects of the month. The imam recites approximately one juz (one-thirtieth of the Quran) each night, so that by the 30th night the entire revelation has been heard in prayer.

This tradition is directly connected to the Prophet's own review of the Quran with Jibril (AS) each Ramadan:

"Jibril used to meet the Prophet ﷺ during Ramadan every year, and they would review the Quran together. In the year he died, they reviewed it twice." (Sahih al-Bukhari 3554)

The communal khatam in Tarawih is an extension of this spirit: the Muslim community, gathered in the Prophet's mosque (whether literally in Madinah or in any mosque worldwide), completes the same review of revelation that the Prophet ﷺ and the Angel Jibril performed annually.

For those praying at home: any surah is valid. There is no obligation to follow the khatam schedule if praying alone. Many people praying home Tarawih recite the surahs they have memorized comfortably, such as Al-Ikhlas, Al-Falaq, An-Nas, and shorter Mufassal chapters. This is completely valid. The prayer is not less rewarded for having simpler recitation; the sincerity and regularity are what earn the forgiveness promise of Bukhari 2009.

If you are memorizing Quran and wish to use Tarawih as review practice: this is encouraged. Repeating the same surah in multiple rakats is also valid. The Prophet ﷺ prayed an entire night repeating a single verse on some occasions (Sunan al-Nasa'i 1010).

Witr after Tarawih

Witr is the closing prayer of the night and must come after Tarawih, not before. In most mosques, the imam leads Witr as part of the Tarawih session. Praying Witr with the congregation is strongly recommended and is itself one of the bases for the full-night reward hadith.

The Prophet ﷺ said: "Whoever prays with the imam until he finishes, it will be recorded for him that he prayed the whole night" (Abu Dawud 1375). The "finishing" here is understood to mean until the imam completes the Witr and gives salam. Those who leave before Witr miss this reward.

The Witr du'a (Qunut) in Ramadan is the well-known du'a recited in the last rakat of Witr after ruku, with hands raised:

"Allahumma ihdini fiman hadayt, wa 'afini fiman 'afayt, wa tawallani fiman tawallayt, wa barik li fima a'tayt, wa qini sharra ma qadayt, fa innaka taqdi wa la yuqda 'alayk, wa innahu la yadhillu man walayt, wa la ya'izzu man 'adayt, tabarakta rabbana wa ta'alayt..."

This du'a, taught by the Prophet ﷺ to al-Hasan ibn Ali (RA) for Qunut al-Witr (Abu Dawud 1425), is widely used in Tarawih congregations. Many imams extend it with additional supplication for the Muslim Ummah, for the oppressed, and for personal needs of the congregation.

If you have already prayed Witr after Isha and then decide to join Tarawih in the mosque, you should pray with the congregation but make your Witr even (add one rakat mentally to create an even number), or simply join and let the congregation's Witr stand for both. Praying two Witrs in one night is generally prohibited, with options varying slightly by school on how to handle this situation.

Praying Tarawih at home

Home Tarawih is valid and rewarded. Many Muslims in countries without accessible mosques, those with health limitations, women who prefer home prayer, or families who establish their own Ramadan prayer ritual pray Tarawih at home.

A family can establish home Tarawih with one member leading as imam. The Prophet ﷺ permitted and encouraged this. Anas ibn Malik (RA) narrated that the Prophet prayed at his house and led a small congregation including Ibn Abi Ubayd in voluntary prayers (Sahih al-Bukhari 380).

For home Tarawih, a practical approach:

After Isha: Make wudu if needed. Pray 2 rakats of Tarawih. Rest briefly with dhikr. Pray 2 more. Repeat until you reach 8 (or 4 or 6, whatever your target). End with 3 Witr. Total time for 8+3 with moderate recitation: about 30-45 minutes.

The quality of recitation matters more at home than in a congregation where pace is set by the imam. Use home Tarawih to recite slowly, reflect on meanings, and extend your sujud with personal du'a. The absence of congregation is compensated by the depth of individual attention.

A useful practice: listen to a Quran recitation app or recording while following along between rakat sets, to maintain awareness of where the nightly juz falls and maintain connection to the khatam schedule even when praying alone.

The last ten nights and Laylat al-Qadr

Tarawih changes in intensity during the last ten nights of Ramadan. The Prophet ﷺ would:

"Spend the last ten nights (of Ramadan) in the mosque, tighten his waist belt (i.e., stay away from his wives), wake his family, and spend the whole night in prayer." (Sahih al-Bukhari 2024)

The last ten nights contain Laylat al-Qadr, the Night of Power, which the Quran describes as "better than a thousand months" (Qur'an 97:3). A thousand months is over 83 years; a single night's worship on Laylat al-Qadr counts as more than a lifetime. The Prophet ﷺ said to seek it in the odd nights of the last ten: the 21st, 23rd, 25th, 27th, and 29th nights of Ramadan (Sahih al-Bukhari 2020).

Most scholars believe the 27th night of Ramadan is the most likely Laylat al-Qadr, based on the narration of Ibn Umar (RA) and the ijtihad of many companions. The Malikis and some others prefer the 27th. However, the Prophet ﷺ did not specify it precisely, so seeking it on all five odd nights is the complete sunnah approach.

During the last ten nights, Tarawih in many mosques extends significantly longer, sometimes to two hours or more. The imam recites longer passages, the congregation prays more sets, and the session ends closer to Suhoor time. Those who can manage this schedule are advised to do so; it is one of the most spiritually concentrated opportunities in the Islamic year.

The recommended du'a for Laylat al-Qadr, taught by the Prophet ﷺ to Aisha (RA) when she asked what to say if she encountered it:

"Allahumma innaka 'afuwwun tuhibbu al-'afwa fa'fu 'anni." (O Allah, You are Pardoning and You love pardon, so pardon me.) (Al-Tirmidhi 3513, authenticated)

This short, powerful du'a captures everything Ramadan and Tarawih are about: the believer standing before a God who forgives, asking for forgiveness, in the holiest month of the year.

FAQ

Is it permissible to pray Tarawih in different amounts each night?

Yes. There is no requirement for consistency in the number of rakats across nights. You may pray 8 on some nights when tired, 20 on others when you have more energy. The forgiveness promise is tied to praying out of faith and hope (Bukhari 2009), not to a specific rakat count. Consistency in showing up each night matters more than consistency in rakat number.

What if I miss some nights of Tarawih?

Missing nights of Tarawih carries no sin, as it is not obligatory. However, it is a significant loss of opportunity for reward. There is no makeup (qadha) for Tarawih; you simply continue from the next night. If you know you will miss specific nights due to travel or work, consider praying your personal Tarawih before leaving or at your destination, even if shorter than your usual practice.

Can women lead Tarawih for other women at home?

Yes. A woman may lead other women in prayer, including Tarawih. The Prophet ﷺ permitted this: Umm Waraqah (RA) was appointed by the Prophet to lead her household in prayer (Abu Dawud 592, authenticated). She stands in the middle of the front row rather than ahead of the congregation, as is the sunnah for women leading women.

Is it better to pray Tarawih early (after Isha) or late (near Fajr)?

Umar ibn al-Khattab (RA) himself noted that later is spiritually superior (Muwatta of Imam Malik). The later portion of the night aligns with the hadith of divine descent (Muslim 758) and with Tahajjud timing. However, praying early in congregation carries its own specific reward (the full-night reward for staying with the imam until Witr, Abu Dawud 1375). Both are valid; the communal early practice is the standard and its benefits are not diminished.

Should children attend Tarawih?

Bringing children to Tarawih is encouraged as a means of building their connection to Ramadan and the mosque. The Prophet ﷺ led prayers with children present; Aisha (RA) brought her young nephew Abdullah ibn al-Zubayr to the mosque (Muwatta of Imam Malik). Children below the age of prayer obligation should be supervised and kept from disturbing others. As they approach puberty, guiding them to participate in some rakats builds the habit that will serve them throughout their lives.