Sheikh Abdul Aziz bin Baaz
1 .- How many Rakas are appropriate for the Taraweeh? Do you have a specific number? What is the number of Rakas more appropriate?
What has actually been transmitted from the Prophet (PBUH) confirmed the fact that there is no set number of Rakas in Salat night. But the Muslim Sunnah make it two in two Rakas, making taslim after each couple.
Among these stories is the broadcast by Al-Bukhari in the hadeeth of Ibn Omar (raa) who said the Prophet (PBUH) said: “The Salat al-Layl (night salat) is performed two by two Rakas, and If any of you fear the arrival of dawn, make only one, and will be Witr for all the Rakas he has offered before. “
This phrase, “Salat al-Layl is performed two by two” is declared, but has the implication (the Fiqh) of a mandate.
The intention to perform Salat in pairs taslim Rakas is that a ruling to end them. After the salat will conclude with a raka which is known as Witr. This is how the Prophet (pbuh) performed his salat. And she tells Aisha (raa), Ibn Abbas (RAA) and other Sahabah. A’isha (RAA) said: The Messenger of Allah (PBUH) performed ten Rakas in the salat, saying the taslim every two, and finally conducting a raka of Witr. “
He also said: “The Prophet (PBUH) used not to over eleven Rakas at night salat, or Ramadan or in any other month. I used to do four Rakas, very long, after four more equally large and finally three. “
Some people wrongly assumed that was due to pronounce taslim four Rakas, but this is not correct, the Prophet (pbuh) uttered the taslim every two, as mentioned in the above hadith as well as in his saying, “The Salat night is made of two by two. “
It has also been narrated by A’isha and other Sahabah that the Prophet (PBUH) sometimes had thirteen Rakas.
Therefore it is preferable to carry eleven or thirteen Rakas, as we learn from the Prophet (PBUH) and these two numbers, making eleven Rakas is most desirable, but if they also had thirteen sunna and accurate. Rakas do these numbers is best for the people, is more favorable for khushu and recitation and the person does not accelerate in their salat.
And if one does twenty-three Rakas including the witr, as Omar (raa) and other Sahabah were in a few nights of Ramadan, there is no harm in it.
A’isha was very knowledgeable of the religion of Islam and the most known of the Sunna of the Messenger (sas) among women. Inquired and asked what did the Prophet (PBUH) when she was with him and informed the other Sahabah it. Because of his dedication and great memory, preserved a great deal of knowledge and many hadiths of the Prophet (PBUH).
Therefore, according to the Sunnah of the Prophet (PBUH), it is preferable to carry eleven or thirteen Rakas, always two by two, making taslim and end with the Witr salat. What is not permissible is to make four uninterrupted and then taslim Rakas.
Another thing you can not do is make two Rakas and after Witr, or three Rakas as in the Maghrib Salat, this is at least makrooh (hateful), this is due to the prohibition that resembles the night Salat Maghrib.
2 .- Is it good that the Imam change the number of Rakas to perform, or limit to eleven?
Really, there’s nothing wrong with varying the number of Rakas. If a few nights past eleven, thirteen other or other twenty-three. But if you limit the Salat to eleven to reaffirm the Sunnah and teach people, that’s much better.
3 .- If the Imam makes twenty-three Rakas and people that are with him eleven and not only performs the salat complete the Imam, is your act in accordance with the Sunnah?
It is Sunnah to complete the Salat with the Imam, even if it were to perform twenty-three Rakas, as the Messenger of Allah said: “Everyone who makes Salat with the imam until he finishes, Allah rewards him as if he had done the night Salat whole. Thus it is preferable to perform the Salat with the Imam until they complete, and consists of eleven, thirteen, twenty-three or any number of Rakas.
4 .- Is it preferable that the Imam recite the entire Quran in Taraweeh?
There is considerable divergence of views. There is no evidence to prove that this is the best, apart from the fact that some scholars have mentioned that it mustahab for the Imam to recite the entire Quran for the congregation, so that people have the opportunity to listen completely. But this is no clear evidence. What’s more important is that the Imam has “khushuu” in his salat, you feel rested, and that people benefit from it, even if only half completed.
What really matters is not complete it, if that makes a profit and find solace in their salat. This benefit is really important, but if you end the Quran without it being difficult for people, then you are well and good.
5 .- Is it permissible to take “Mushaf” during the salat Taraweeh?
There is no evidence that would support this. What is clear is that it must have “khushuu” and feel at peace in the Salat, not take or fail to take the Mushaf. You must place your right hand on the left as shown in the Sunna. You must place your right hand on the hand, wrist and forearm and put on his chest. That’s right. Take the “Mushaf” precludes these acts of Sunnah and focus on the Imam and the recitation, and keeps eyes and heart engaged in examining the pages and verses. Is to listen and concentrate on the recitation of what is to be achieved and can be considered as not wearing Mushaf Sunna. And if someone in the congregation says the imam made a mistake, you should fix it and if he does he should do otherwise. But if the Imam makes a mistake in the recitation and is not corrected, this does not damage the Salat. A Salat error invalidates only if committed in the Fatiha. For someone to take the Imam Mushaf and correct when necessary, there is no harm in it. But if you take all that is contrary to the Sunnah.
6 .- What is the ruling concerning the apparent rise in his voice as he whispers in Salat?
There is a recommended act and distracts others and reciting the Koran. So they must be very cautious to not hear the rustling in excess and not stand for it, since it is Shaytan who takes such a situation. Also know that some people do not do so at their own will, but it is something that surpasses without intending to do when this happens, does not contain any harm. We know on good authority that when the Prophet (PBUH) recited as the buzzing sound of water in a pot was heard to murmur. Also Abu Bakr (raa) recited the Qur’an, people could not hear due to its murmur, and the murmur of Omar (RAA) could be heard from the back rows of the congregation. This does not mean they intentionally raise their voices, was something that went beyond what was involved and the “khasyah” of Allah.
7 .- Some people, when the Imam pronounced in the Witr taslim, stay and perform other raka so they can perform Witr at any time of the last part of the night. What is the ruling concerning this?
There is no harm in it. Remains valid as the Imam until the end Salat, simply add another raka. It does this in the interest of their own Iman, as the witr can be performed in the latter part of the night. Loses none of its rewards as it is with the imam until he finishes, but can not be considered to have finished with it.
8 .- If a person comes to the mosque and found the congregation by Tarawih, and he still had not done Isha, can unite them with the “niyyah” to Isha?
There is nothing wrong with doing a salat with “niyyah” Isha with others doing Tarawih. And when the Imam and say the taslim finished, you should stay and complete the Salat. It is known that Mu’aadh bin Jabal (RAA) used to do Isha with the Prophet (PBUH) and then returned to his people and led them on their own, and the Prophet (PBUH) never objected to this.
