Tirmidhi

1:
Imam Tirmidhi has mentioned only two opinions in this regard, whereas there are many other opinions also reported on this matter. Among them, the most preferred, chosen, and strongest opinion in terms of evidence is that of eleven rak‘ahs, because this is the only opinion authentically established from the Messenger of Allah (sallallahu alayhi wa sallam) with a sound chain of narration. None of the other opinions are authentically established from him, nor are they authentically established from any of the Rightly Guided Caliphs (radi Allahu anhum).

1365. Commentary:

➊ The reason the Prophet sallallahu alayhi wa sallam did not lead the Tarawih prayer in congregation on the subsequent nights was due to the fear that it might become obligatory, as he himself stated. After his passing, this fear no longer remained, so Umar radi Allahu anhu established the regular congregational prayer, upon which the entire Ummah has remained unanimous to this day. Therefore, this is the Sunnah. Especially since there is no longer an abundance of reciters (qurra) and memorizers (huffaz), nor is there much enthusiasm for lengthy prayers.

➋ In the era of the Messenger sallallahu alayhi wa sallam and the era of the Companions and Followers (Tabi'in), the night prayer, i.e., Tahajjud, was referred to as Qiyam al-Layl or Tahajjud. In this hadith as well, the word "Qiyam" is used for it. Later, the night prayer in Ramadan came to be called "Tarawih," which is the plural of "Tarwihah." However, Tahajjud, Qiyam al-Layl, and Tarawih are all names for the same prayer (Tahajjud); it is just that for the night prayer in Ramadan, the term Tarawih became well-known. Additionally, for the convenience of the general public, it is performed immediately after the 'Isha prayer, because the time for Tahajjud begins after the 'Isha prayer and lasts until the break of dawn. Although in ordinary days its most virtuous time is the last third of the night, in Ramadan it is preferable to perform it in congregation at the beginning of the night.

➌ This blessed hadith also shows that special attention should be given to standing in prayer (Qiyam) during the odd nights of the last ten days of Ramadan, because Laylat al-Qadr is one of these nights.

1606. Commentary:

➊ Apparently, this hadith is a detailed explanation of the preceding hadith; therefore, the number of rak‘ahs (units of prayer) on all three nights was eleven, but on the second night, the recitation (qira’ah) was lengthened compared to the first night, and on the third night, it was lengthened further compared to the second night, thus making the rak‘ahs longer.

➋ “With the imam...” It is understood from this that performing Tarawih or Qiyam al-Layl (night prayer) with the imam is far superior to performing it alone. In your (the Prophet’s, sallallahu alayhi wa sallam) era, there was a necessity (for not always praying in congregation).

Benefits and Issues:

➊
In the last ten days of Ramadan, one should pay more attention to worship than usual.

➋
The Tarawih prayer is a voluntary (nafl) prayer.
Therefore, the Noble Prophet (sallallahu alayhi wa sallam) did not lead it for the entire month.
He led it only for a few nights.

➌
In the Tarawih prayer, by making the standing (qiyam), bowing (ruku‘), and prostration (sujud) lengthy, the prayer can be performed for a longer period.
And with less recitation and shorter bowing and prostration, it can be completed in less time as well.
In this matter, the enthusiasm and capacity of the general worshippers should be taken into consideration.

➍
In voluntary (nafl) prayers, it is not necessary to fix a specific amount of recitation.
On some days, the standing (qiyam) can be long, and on other days, it can be short.

➎
If one intends to perform a lengthy prayer, then more recitation should be done,
or the recitation should be done with measured recitation (tartil);
there is no need to increase the number of units (rak‘at).
There is no narration that explicitly states that the Noble Prophet (sallallahu alayhi wa sallam) increased the number of units (rak‘at) in those nights.
Rather, according to the statement of Aisha (radi Allahu anha), the prayer of the Messenger of Allah (sallallahu alayhi wa sallam) in Ramadan and in other months, including the witr, used to be eleven units (rak‘at). (Sahih al-Bukhari, The Book of Tahajjud, Chapter: The Night Prayer of the Prophet (sallallahu alayhi wa sallam) in Ramadan and Other Than It, Hadith: 1147)

➏
Women and children should also participate in the Tarawih prayer.

➐
The pre-dawn meal (suhur) is also of great importance.
It is a distinguishing feature between the fasts of Muslims and non-Muslims.
And it is a source of blessing; that is why the noble Companions (radi Allahu anhum ajma‘in) called it “success,” i.e., achievement.

➑
The Messenger of Allah (sallallahu alayhi wa sallam) did not lead Tarawih for the entire month of Ramadan because he (sallallahu alayhi wa sallam) feared that if it became obligatory (fard),
it would be difficult for the Ummah to act upon it.
After the passing of the Messenger of Allah (sallallahu alayhi wa sallam), since this fear no longer remained, the noble Companions (radi Allahu anhum ajma‘in) arranged for the congregational Tarawih for the whole month.
Moreover, the Messenger of Allah (sallallahu alayhi wa sallam) encouraged the night prayer (qiyam) in Ramadan.
Therefore, acting upon it is Sunnah.
It cannot be counted among innovations (bid‘ah).