Ibn Majah

(1) The aforementioned three narrations (2210-2212) are weak, because although the virtue of fasting and standing (in prayer) during Ramadan is established from authentic narrations, the final part, “the one who purifies,” is not authentic.

(2) The obligation of fasting in the blessed month of Ramadan is a unanimously agreed upon issue; however, standing (in prayer) during its nights is supererogatory (nafl), but these supererogatory acts are emphasized (mu’akkad). Since these supererogatory prayers are a particular feature of the blessed month of Ramadan, they should not be abandoned, because adherence to distinguishing features is emphasized. However, during the Prophet’s (sallallahu alayhi wa sallam) time, there was avoidance of a regular congregation for the supererogatory prayers of Ramadan out of fear that they might become obligatory. Only for three nights did he (sallallahu alayhi wa sallam) lead the congregation, otherwise, people used to pray in groups even during his time. When the fear of obligation no longer remained, Umar (radi Allahu anhu) formally re-established the congregational prayer, so now this is the Sunnah, because acting upon the Sunnah of the Rightly Guided Caliphs is also necessary. Furthermore, there is consensus (ijma‘) of the Companions and subsequent generations on this, therefore no mosque should be deprived of the congregational prayer of Tarawih. However, if any memorizer (hafiz) or reciter (qari) wishes to pray separately from the congregation, he may do so. He may pray immediately after ‘Isha or at the time of Tahajjud. However, the congregation will only be after ‘Isha. The prescribed (masnun) Tarawih prayer is eleven rak‘ahs, because during the nights when the Prophet (sallallahu alayhi wa sallam) led the congregation, he led eleven rak‘ahs, and in both Ramadan and outside Ramadan, he (sallallahu alayhi wa sallam) would pray this number of rak‘ahs. Neither from the Prophet (sallallahu alayhi wa sallam) nor from any Companion is it established by any authentic hadith or narration that more than eleven rak‘ahs of Tarawih prayer were performed, therefore sufficing with this is the prescribed and legislated practice. The claims regarding more than eleven supererogatory rak‘ahs (Tarawih prayer) based on the reports of some Companions (radi Allahu anhum) are all weak and not reliable according to the hadith scholars. For details, see: (Salat al-Tarawih by al-Albani)