The holy month of Ramadan is not a month like other months, nor its days like all other days, but it is a season of acts of worship and good deeds full of grants, bounties, gifts and honors.
Prayer is one of the best physical actions, and one of the best things that a Muslim person does voluntarily and draws closer to his Lord, may He be glorified and exalted, during this holy month and the rest of the months of the year. So if it is in the best ten, and in the best time, which is the last third of the night, when the Lord, may He be glorified and exalted, descends, He forgives those who seek forgiveness, answers the supplicants, and gives the askers.
And the night prayer is the habit of the righteous, the recipe of the victorious conciliators, and a Sunnah followed by the Seal of the Prophets and Messengers. Whoever revives it, God revives his heart, enlightens his insight, whitens his face, and makes his feet firm. Its time begins after the evening prayer until dawn. There is no difference between Tarawih and Qiyam prayers, and the Tahajjud prayer, because these names are given to the voluntary prayer after the Isha prayer until dawn, but after sleeping in the last third of the night it is called Tahajjud, and many jurists call the Tahajjud to the night prayer in general, which is the voluntary prayer at night after Sleeping, and it was said that it is prayer after dinner, even before sleeping.
In this context comes the night prayer, or what is known as the Tahajjud prayer, as during these great nights the mosques of Muslims in the east and west of the earth are crowded at the beginning and end of the night with worshipers: standing, kneeling, prostrating, reciting the Book of God, and listening to His verses humble and contemplative, following the guidance of their Prophet Muhammad, upon him be peace. The prayer and peace that has been legislated for them to pray in congregation in Ramadan in mosques, just as it has been prescribed for them to pray at night throughout the year in their homes.
And the Tahajjud prayer consists of two rak’ahs, and it is better to conclude with one of its tense prayers, and there is no harm in it being sufficient for eleven or thirteen rak’ahs, as it was proven from the Messenger of God, may God’s prayers and peace be upon him, that he did not do more than that in Ramadan or at other times, and the supplications and remembrance that are said in the Tahajjud prayer Including the opening prayer and has many formulas.
As for qiyaam al-layl or tahajjud, it is in Ramadan and at other times, and the congregation is not Sunnah in it, but it is permissible and the imam recites aloud, and the follower is pleased with it, and there is no limit to it. And if he gets up at night after Tarawih, then he should not pray Witr afterwards, but rather make Witr the last of his prayers. The tahajjud prayer in Ramadan is congregational, and it is aloud, but if it so happens that an imam prays with the people in secret, it is permissible in this case for the follower to recite and raise his voice as he hears himself and does not disturb those next to him. What he memorized was easy, and he should not remain silent, because silence is required when hearing the imam’s recitation.
As for the Tahajjud prayer for a woman, it is better for a woman to pray in her home, and the more the place for her prayer is covered for her and farther from mixing with men, the better. The Muslim may pray at night whatever he wants after praying Taraweeh and Witr with the imam, but he should not pray Witr again. Likewise, whoever is confident that he will pray Tahajjud at the end of the night, if his imam says the Taraweeh prayer from the Witr rak’ah, he may stand up and perform a rak’ah to intercede for his prayer and pray after that. Witr at the end of his prayer if he stands for tahajjud. The last ten days of Ramadan are a great opportunity for diligence in standing, reciting, and seeking Laylat al-Qadr, as laziness in it is negligence that a believer should not do.
And the prayer of standing and tahajjud is either in Ramadan or outside of Ramadan. If it is in a time other than Ramadan, then it is prescribed for her to pray individually, because it was not reported from the Companions and those after them among the predecessors to spend the nights in congregation. To prove this from the act of the Prophet, may God’s prayers and peace be upon him, he prayed one night and Ibn Abbas prayed with him. As for Ramadan, it is prescribed in the congregation, and the principle in that is that the Prophet, may God’s prayers and peace be upon him, did it for two or three nights. This indicates the legitimacy of this act. This is what Umar ibn al-Khattab, may God be pleased with him, understood, since when he saw them dispersed into groups in the mosque of the Prophet, may God bless him and grant him peace, he gathered them under one imam.
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