The 20-Rakʿah Tarawih: Origins and Spiritual Secrets

Tarawih is a confirmed Sunnah of Ramadan. Its roots begin with the Messenger of Allah ﷺ and its organized form was completed under Umar ibn al-Khattab (radiya Allahu anhu). The number twenty is not a late invention. It is the transmitted and established practice of the Companions and the majority of the jurists of Islam.

Tarawih in the Time of the Prophet ﷺ

Abu Hurayrah (radiya Allahu anhu) reports that the Prophet ﷺ would encourage standing in Ramadan without making it obligatory. He said, “Whoever stands in Ramadan with faith and seeking reward, his previous sins are forgiven.” This establishes the basis of the prayer.

Aishah (radiya Allahu anha) reports that the Prophet ﷺ prayed in the mosque one night and people followed him. The congregation increased on subsequent nights. On the third or fourth night he did not come out. In the morning he said, “Nothing prevented me from coming out except that I feared it would be made obligatory upon you.” This was in Ramadan.

Abu Dharr (radiya Allahu anhu) reports that the Prophet ﷺ led them in prayer during the final nights of Ramadan until they feared missing suhoor. He then said, “Whoever prays with the imam until he finishes, it is recorded for him as a full night of prayer.”

These reports establish three principles. First, the congregational night prayer in Ramadan is Sunnah. Second, it was prayed publicly. Third, it was left only out of mercy, not prohibition.

There is also the report from Ibn Abbas (radiya Allahu anhuma) that “The Prophet ﷺ would pray twenty rakahs in Ramadan.” This was narrated by Abu Bakr Abd al-Aziz in al-Shafi. While discussion exists regarding chains, it reflects the transmitted understanding of the early jurists.

As for the hadith of Aishah stating that the Prophet ﷺ did not exceed eleven rakahs in Ramadan or outside of it, the jurists understood this to describe his personal night prayer at home, including Witr. It does not describe the congregational Tarawih that was later systematized. The Prophet ﷺ had multiple modes of night prayer. The home prayer and the congregational Ramadan prayer are distinct contexts.

The Organization Under Umar (radiya Allahu anhu)

After the Prophet ﷺ passed, the prayer remained voluntary and dispersed. During the caliphate of Umar (radiya Allahu anhu), he observed people praying in scattered groups. He gathered them behind Ubayy ibn Kab (radiya Allahu anhu) and unified them.

Abd al-Rahman ibn Abd al-Qari reports that Umar said, “I see that if I gather them upon one reciter it would be better.” He did so. Later he remarked, “What a good practice this is.” This was recorded by al-Bukhari.

Al-Hasan reports that Ubayy would lead them in twenty rakahs. Yazid ibn Ruman said, “The people would stand in the time of Umar in Ramadan with twenty-three rakahs.” Malik narrated this. The three extra were Witr.

It is also reported that Ali (radiya Allahu anhu) commanded a man to lead the people in Ramadan with twenty rakahs.

Ibn Qudamah states in al-Mughni that this became like consensus. The practice was public, known, and unopposed among the Companions. This carries decisive weight.

The Positions of the Schools

Imam Ahmad, Abu Hanifah, and al-Shafii held that Tarawih is twenty rakahs.

Imam Malik is reported to have held thirty-six rakahs. This was based on the practice of Madinah.

The reasoning mentioned by scholars is that the people of Makkah would perform tawaf between every two sets of Tarawih. The people of Madinah, unable to perform tawaf, replaced each tawaf with four additional rakahs. This was an increase in voluntary worship, not a reduction from twenty.

Thus the number was expanded in Madinah out of effort, not restriction. The foundation remained the twenty established by Umar and the Companions.

Why Twenty

Sharh al-Muntaha and Kashshaf al-Qina explain that the regular voluntary prayers total ten rakahs daily. In Ramadan they were doubled due to the sanctity of the month and the increased spiritual striving required.

Ramadan is a month of exertion. Fasting disciplines the body. Night prayer disciplines the soul. Increasing prostration increases humility.

There is also a juristic principle that multiplying prostrations is superior to merely lengthening standing. Each sujud brings the servant closest to his Lord. Twenty rakahs increase the number of sujud, invocations, and moments of nearness.

The Companions understood Ramadan as a season of effort. They stood until suhoor approached. They completed the Quran. They prolonged the prayer. They did not seek the minimum.

The Balance of Evidence

Tarawih is voluntary. Its number is flexible in principle. However, the organized congregational practice of twenty is anchored in the era of the Companions and transmitted by the majority of jurists.

The hadith of eight describes the Prophet’s personal night prayer. The public Ramadan prayer was distinct. The establishment of twenty under Umar (radiya Allahu anhu) occurred with the knowledge and presence of the Companions. No opposition is authentically recorded.

Where the Companions unite, the Ummah follows.

The Aim

The discussion of number should not distract from purpose. Tarawih is standing before Allah with the Quran. It is forgiveness. It is effort accepted in a sacred month.

Whoever prays with the imam until he finishes receives the reward of a full night. Our hope is that promise applies to whatever number of rakahs the congregation prays. But the inherited path of this Ummah for centuries has been twenty or more.

It is a practice rooted in prophetic encouragement, organized by the rightly guided Caliph, transmitted by the Companions, and upheld by the jurists.

Ramadan is not a month of reduction. It is a month of increase.

May Allah accept our standing, multiply our prostrations, and unite our hearts upon what pleases Him.