Although it is more virtuous to establish nafl prayers alone, tarawih prayer was established in the congregation by the Prophet Muhammad (saw). In this respect, the Prophet (saw) performed tarawih prayer by leading the congregation a few times but afterward, he gave up on this practice thinking that it may become obligatory (Bukhari, Salat al-Tarawih, 1; Muslim, Salat al-Musafirin, 177). When Umar (ra) became the caliph, he saw that people were establishing tarawih prayer separately, and thought that it would be better to establish it in the congregation. After consultation with the companions, he started the establishment of this prayer in the congregation again. Seeing that people were establishing it enthusiastically, he expressed his appreciation by saying: “What a beautiful custom it has become!” (Bukhari, Salat al-Tarawih, 1) Ali (ra) prayed for him due to this practice: “May Allah illuminate the grave of Umar just like Umar illuminated our masjids with the light of tarawih.” (Muttaqi, Kanz al-ummal, XII, 576).
What is the time of the tarawih prayer? Will it be valid if it is performed before ‘isha prayer?
The time of tarawih and witr prayer is that of ‘isha prayer. However, both tarawih and witr prayers are established after the fardh of the ‘isha prayer. With respect to this, the tarawih and witr prayers that are established before the fardh of ‘isha prayer should be established again. If the time has ended, there is no need to establish qada for tarawih but one should perform qada for witr prayer (Ibn al-Humam, Fath, I, 487; Kasani, Bada’i, I, 290).
May one establish the entire tarawih prayer by one intention?
Hanafi scholars have different opinions on whether it is obligatory to make intentions separately after every tarawih prayer. According to the preferred opinion, it is not obligatory to make an intention after giving salam in every two or four rakats as the tarawih prayer is a whole (Ibn Nujaym, al-Bahr, I, 294; al-Fatawa al-Hindiyyah, I, 130).
What is the ruling on and the nature of tarawih prayer?
Tarawih is the plural form of the word “tarwiha”, which lexically means to relax or rest. As a religious term, it refers to the nafl prayer that is established between ‘isha and witr prayers in the month of Ramadan. The Messenger of Allah (saw) established this prayer with his companions; but stopped establishing it in the congregation when he saw their over-enthusiasm and started establishing it alone at home fearing that it may become obligatory upon the ummah (Bukhari, Salat at-Tarawih, 1; Muslim, Salat al-Musafirin, 177-178). Moreover, he encouraged people to establish tarawih prayer saying, “Whoever prayed at night in it (the month of Ramadan) out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven” (Bukhari, Salat at-Tarawih, 1; Muslim, Salat al-Musafirin, 173). In this respect, tarawih prayer is a sunnah mu’akkadah (emphasized sunnah) for both men and women. Although it is permissible to establish tarawih prayer by giving salam in every four rakats, it is more virtuous to establish it by giving salam in every two rakats. It is mustahab to sit and rest for a while at the end of every four rakats. During these rests, it is appropriate to recite tahlil (saying la ilaha illallah) and salawat.
Can women establish tarawih prayer at mosques?
The Prophet Muhammad (saw) expressed on many occasions that women may come to the mosque, but performing prayer at home for them is superior. He said, “Do not prevent your women from visiting the mosque; but their houses are better for them (for praying)” (Abu Dawud, Salat, 53; Hakim, al-Mustadraq, I, 327). It is known that the Prophet Muhammad allowed women to go to the mosque, and even encouraged them to attend Eid prayer on joyous days like Eid al[1]Fitr and Eid al-Adha, which were celebrated altogether so that they could experience the joy of the Eid (Bukhari, ‘Eidayn, 15, 21; Muslim, Salat al[1]Eidayn, 1-3, 10-12). However, the Messenger of Allah (saw) gave some advice to the women who came to the mosque by warning them from wearing excessively attractive clothes (Muslim, Libas, 125) and fragrance (Muslim, Salat, 141-142). Accordingly, although it is more virtuous for women to establish their prayers at their homes, it is permissible for them to establish fardh and tarawih prayers in congregation at mosques on condition that they show due sensitivity (Zaylai, Tabyin, I, 139, 168; Ibn Nujaym, al-Bahr, I, 380).
