Quran in Twenty Seven Nights of Tarawîh

Day Twenty Seven
The recitation of the Qur’ân is completed in this which commences from Sûrah Bayyinah, the 98th Sûrah of the Qur’ân, ending with Sûrah Nâs, the 114th and final Sûrah of the Qur’ân.

Allâh is pleased with the righteous and they are pleased with Him because they are the best of Allâh’s creation. As for the evildoers, they are the worst of Allâh’s creation. On the Day of Qiyâmah, Allâh will be so just that even a good act the size of an atom will be rewarded and a sin just as small will also not pass unnoticed.

Allâh says that man acknowledges that he has an ungrateful nature, but his intense love for wealth does not permit him to mend his ways. Allâh reminds mankind to be mindful of the Day of Qiyâmah because they can never fathom the flaming inferno of Jahannam. Man is reminded that he will have to answer for the wealth that he possesses, which makes him negligent of his duties in this world. Besides the righteous Mu’minîn, the rest of mankind is at a loss.

Allâh warns man that every tale‑carrier and miser is destined for Jahannam. In Sûrah Fîl, Allâh illustrates how He used little birds with pebbles to destroy the army of elephants that Abraham brought to demolish the Ka‘bah. In the next Sûrah, Allâh tells the Quraysh that they should worship He only because it was Him who made their city a sanctuary of peace.

In Sûrah Ma’ûn, Allâh condemns those who rebuke orphans and the poor and who are vain and miserly. These are the ones who remain negligent of the Salâh. Allâh consoles Rasulullâh Sallallâhu ‘alayhi wasallam by telling him not to let the taunts of a certain Kâfir affect him because it will be the very same wretch who will be without progeny and will be nameless in history. Allâh urges Rasulullâh ft to continue performing Salâh and offering sacrifices because Allâh shall soon award him with the pond of Kawthar as a gift in the Âkhirâh.

In Sûrah Kâfirûn, Allâh clearly distinguishes between the Mu’minîn and the Kuffâr so that the one is not confused for the other. Allâh makes mention of the culmination of Rasulullâh’s Sallallâhu ‘alayhi wasallam duty in Sûrah Nasr and commands Rasulullâh Sallallâhu ‘alayhi wasallam to engage in excessive glorification and praise of Allâh. Sûrah Lahab curses Abu Lahab and his wife because the couple harmed Rasulullâh Sallallâhu ‘alayhi wasallam, immensely. Sûrah Ikhlâs declares, “Say, ‘He is Allâh, the One. Allâh is Independent. He is neither the child of anyone nor has He any children. There is none comparable to Him.

Sûrah Falaq is an invocation to Allâh for His protection and makes reference to the witchcraft that was intended to harm Rasulullâh Sallallâhu ‘alayhi wasallam. Finally, Sûrah Nâs invokes Allâh’s protection against Shaytân’s instigation and traps.
ان استطعت ان لا يسبقك الى الله احد فافعل
--------------------------------------------------------------------------------

Day Twenty Six
More than half of the 30th Juz is be recited in this (i.e. from Sûrah Naba until Sûrah Qadr, the 97th Sûrah of the Qur’ân).

In Sûrah Naba (Sûrah Amma), Allâh says that the punishment of Jahannam has been prepared for those people who deny the truth of Islâm. When the trumpet is sounded for the Day of Qiyâmah, the skies will be divided into many roads through which people will pass in droves towards the Plain of Resurrection. The acts of every person will be disclosed and Allâh will decide the punishment or reward that every person will receive.

Sûrah Nâzi’ât follows Sûrah Naba with the message that people will regard their lives in this world to be a mere morning or evening when they face the torturously long Day of Qiyâmah. The severity of the bay of Qiyâmah will cause people’s heart to tremble. They will recall their acts in this world and will regret whatever they did because Jahannam will be shown to them.

In the subsequent Sûrahs, Allâh tells Rasulullâh Sallallâhu ‘alayhi wasallam that people with wealth and authority are often beguiled by what they have and therefore do not accept good counsel. On the other hand, poor people tend to accept more readily. Therefore, devote more attention to those who have greater fear for Allâh so that they may attain spiritual purity.

When Qiyâmah will take place, no one can be of any assistance to another, even though they may be brothers, parents, children or spouses. Every person will be too concerned about his own predicament to be worried about another. The faces of the Mu’minîn and the pious will be resplendent on that day, while the faces of the Kuffâr and sinners will be gloomy.

Allâh points out to people that they will have to tread the straight path to be saved from the anguish and suffering of the Day of Qiyâmah. On the Day of Qiyâmah, the sky will be rent asunder, bodies will rise from their graves, the stars will plummet down and the oceans will be ablaze. Every person will be confronted by his acts on the Plain of Resurrection when none will want to know another.

In Sûrah Mutaffifîn, Allâh condemns those who cheat when weighing and measuring, and warns them of a terrible punishment. Allâh cautions mankind to beware of the day when they will all rise from their graves and stand before Allâh to account for every act. On that day, it will be the Mu’minîn who will laugh at the Kuffâr who scoffed at them in this world.

The sky will be cleaved open when the trumpet is sounded and corpses will be flung from their graves. Whereas the pious shall be quickly relieved of the formalities of the Day of Qiyâmah, the sinful ones will be flung into the fire of Jahannam. These were the people who thought that they will never be returned to Allâh.

Allâh says further that those who harass believing men and women without repenting afterwards shall suffer a terrible torment in the Âkhirâh. Allâh also mentions that the Qur’ân is a lofty book that is preserved in the Lawhul Mahfûdh. The Qur’ân distinguishes between right and wrong and those who still adamantly adhere to the wrong shall be granted only a little respite.

Allâh commands Rasulullâh Sallallâhu ‘alayhi wasallam to glorify His praises and assures him that he will never forget the Qur’ân. Allâh further instructs Rasulullâh Sallallâhu ‘alayhi wasallam to continue propagating the Dîn for Allâh shall open up avenues of ease for him. Allâh urges people to ponder over Allâh’s creation so that they may recognise Him. Allâh says, “Have they not looked how the camel is created? And how the sky has been elevated? And how the mountains have been rooted? And how the earth has been levelled?” (Sûrah Ghâshiya, verses 17 to 20)

All these signs are for people to take heed before they are taken to task on the Day of Qiyâmah. Allâh admonishes man for his excessive preoccupation with material wealth because it leads him to abuse inheritance and to refuse help to the poor and orphans. However, Allâh has granted man the capacity to do good and to refrain from evil. Therefore, whoever purifies his soul will be successful, while those who are negligent of this will suffer permanent loss.

Allâh advises people to spend their wealth only for His pleasure and with no other motives. None should be proud about being able to do good because only Allâh grants people the ability to lend a helping hand to the needy. Allâh assures Rasulullâh Sallallâhu ‘alayhi wasallam that Allâh will soon confer on him a bounty that will please him and that he should never feel that Allâh has forsaken him because Allâh has always been there for him. Allâh has illuminated his heart, alleviated his worries and elevated his name. Allâh consoles Rasulullâh Sallallâhu ‘alayhi wasallam (as well as all Muslims at large) that ease always follows hardship. Therefore, a person’s attention should always focus on Allâh.
ان استطعت ان لا يسبقك الى الله احد فافعل
--------------------------------------------------------------------------------
Day Twenty Five
The 29th Juz is recited in this Tarawîh. This Juz includes Sûrahs Mulk, Qalam, Haqqah, Ma’ârij, Nûh, Jinn, Muzzammil, Muddathir, Qiyâmah, Insân and Mursalâh.

Allâh says in Sûrah Mulk that there is none to replace His innumerable bounties if He should ever snatch them away from people. People should therefore trust only in Allâh because He has created both life and death and only He controls them.

Sûrah Qalam makes it clear that the character of Rasulullâh Sallallâhu ‘alayhi wasallam is the highest in calibre. Allâh also instructs Rasulullâh is to exercise patience and not to supplicate to Allâh in anger, as Hadhrat Yunus did. The Sûrah also warns the Kuffâr about the punishment they stand to face in this world as well as in the Âkhirâh.

A startling description of Qiyâmah is given in Sûrah Hâqa, where Allâh also speaks of the punishment that the Kuffâr will receive and the rewards that will accrue to the pious. Allâh concludes the Sûrah by stating that the Qur’ân is definitely a revelation from Allâh and neither a composition of a poet nor the ramblings of a fortune‑teller.

In Sûrah Ma’ârij, Allâh says that man is a weak creature who becomes perplexed when facing any adversity and miserly when enjoying good fortune. Allâh warns all miserly people who hoard their wealth that they should beware of the terrible fire of Jahannam which will strip off their skins.

Sûrah Nûh recounts the story of Hadhrat Nûh who tirelessly preached to his people for a long time. However, the wretched people refused to accept his message and relentlessly opposed him. Frustrated by their stubborn * attitude, Hadhrat Nûh eventually prayed to Allâh to destroy them. As a result of this, they were drowned in a deluge which spared only the Mu’minîn with Hadhrat Nûh in the ark.

Sûrah Jinn speaks of the praises that some Jinn expressed about the Qur’ân when they heard Rasulullâh Sallallâhu ‘alayhi wasallam reciting it. They believed in the Qur’ân and attested to Allâh’s oneness. The Sûrah also makes it clear that only Allâh possesses knowledge of the unseen. of course, Allâh does impart a bit of this knowledge to His Ambiyâ by means of divine revelation.

In Sûrah Muzzammil Allâh addresses Rasulullâh it as the one who is shrouded in a blanket. Allâh commands Rasulullâh it to‑stand in Salâh for half the night or less, and to recite the Qur’ân in slow measured tones. Worshipping Allâh during the night is an effective means of purifying the soul and readily accepted by Allâh. Allâh also encourages zakâh and spending in charity because any good act will be of tremendous benefit in the Âkhirâh.

With a different word Muddathir, Allâh again addresses Rasulullâh Sallallâhu ‘alayhi wasallam one shrouded in a blanket. Allâh commands Rasulullâh to propagate Islâm and to hymn the praises of Allâh’s glory and grandeur. Allâh also commands Rasulullâh Sallallâhu ‘alayhi wasallam to abstain from ail impurities and to behave kindly towards people without expecting anything in return. As in many previous Sûrahs, Allâh urges Rasulullâh Sallallâhu ‘alayhi wasallam to patiently endure the harassment of the Kuffâr without retaliation. The Sûrah also stresses that the Qur’ân is a book of guidance that will benefit those people whom Allâh leads aright.

In Sûrah Qiyâmah, Allâh instructs Rasulullâh it that he should not exert himself to repeat immediately the words of revelation when it is revealed to him. He was to listen attentively, after which Allâh would ensure that he remembered everything.

Allâh says in Sûrah Dahar that He instilled the capacity to discern between right and wrong in every person. Man therefore has the choice either to be grateful to Allâh or to be ungrateful. However, the ungrateful will have to suffer punishment for their ingratitude while the grateful will be immensely rewarded with the eternal bliss of Jannah. Allâh lauds the Mu’minîn who, despite their own need, assist the needy without expecting remuneration or even a word of thanks in reto rn.

The Juz concludes with Sûrah Mursalâh, which confirms that Qiyâmah will definitely take place. It will be a day when Allâh’s judgement will be decisive and binding. Whoever wishes to be obedient shall be such. On the other hand, those people whose evil acts have surrounded them shall remain rebellious and will have to face the punishment for their acts.
ان استطعت ان لا يسبقك الى الله احد فافعل
--------------------------------------------------------------------------------
Day Twenty Four
The 28th Juz is recited in this Tarawîh. It includes Sûrahs Mujâdalah, Hashar, Mumtahina, Saff, Jumu‘ah, Munâfiqûn, Taghâbun, Talâq and Tahrîm.

Mujâdalah begins this Juz. Allâh states that it is foolish for any person to refer to his wife as his mother (as a method of separating from her). If a man does this, it will be Harâm for him to cohabit with his wife until he pays the required Kafâra. The Kafâra is that he frees a slave (male or female), fasts for two consecutive months or feeds sixty poor people.

Thereafter, Allâh teaches the etiquette of gatherings and warns people against hosting secret meetings to plot against Rasulullâh Sallallâhu ‘alayhi wasallam or to commit other sins. Allâh says that such meetings are among the acts of Shaytân.

In Sûrah Hashar thereafter, Allâh states that the true Mu’minîn are those people who assist the Muslims who migrate for Allâh and Rasulullâh Sallallâhu ‘alayhi wasallam. They are people who do not close their hearts despite living in difficult circumstances. Rather, they give preference to others above themselves. The Munâfiqîn are completely different because they display the traits of Shaytân. They encourage people to commit evil acts and then excuse themselves saying that they have nothing to do with these people. Allâh urges people to heed the advice of the Qur’ân, which is so mighty that it can crush mountains under its weight.

Sûrah Mumtahina begins after Sûrah Hashar. Allâh tells the Mu’minîn in this Sûrah that they should terminate all secretive contact with the Kuffâr after migrating to Madinah. The Kuffâr are enemies to the Muslims and will never be their allies. A Muslim can never trust a kâfir because the ambition of the kâfir is to convert the Muslim into a kâfir like himself/ herself. Allâh also states that the faith of a woman should be tested when she migrates to the Muslims. She must be allowed to remain among the Muslims if she is found to be sincere.

Addressing the Mu’minîn in Sûrah Saff, Allâh admonishes them for claiming to do things that they have not done. This is an extremely serious crime in Allâh’s sight. Allâh loves those Mu’minîn who stand together like a fortified wall when facing the enemy in Jihâd. Allâh then quotes Hadhrat Îsa who prophesised the advent of Rasulullâh to the Bani Isrâ’îl, referring to Rasulullâh Sallallâhu ‘alayhi wasallam as “Ahmed”. Allâh ends the Sûrah by assuring the Mu’minîn that the Kuffâr will never be able to extinguish Allâh’s light and that Allâh will definitely grant them victory over their enemies.

In Sûrah Jumu’ah, Allâh explicitly states, “0 you who believe! When you are called for Salâh on the day of Jumu’ah (Friday), then hasten towards Allâh’s remembrance and leave all trade. This is best for you if you only knew. Thereafter, when the Salâh has been completed, then spread out on earth and seek from Allâh’s bounty (sustenance) and remember Allâh in abundance so that you may succeed” (verses 9 and 10). The concluding verse of the Sûrah states: “Allâh is the Best Sustainer”.

Allâh addresses Rasulullâh Sallallâhu ‘alayhi wasallam in Sûrah Munafiqûn, warning him to beware of them. Allâh says that the words and acts of the Munâfiqîn contradict their thoughts and feelings. They falsely take solemn oaths in Allâh’s name whereas they are devoid of Imân.

In Sûrah Taghâbun, Allâh states that only He created everyone. Allâh made some people Kuffâr and made others Mu’minîn with wealth and children as tests for them. Allâh will forgive those people who are rightly guided.

Allâh mentions in Sûrah Talâq that husbands should divorce their wives only when the wives are not menstruating. The Iddah should be meticulously observed and it will be regarded as an act of immorality if a woman has to emerge from her home during the Iddah. The Iddah of a non‑menstruating divorcee is three months, while the Iddah of a pregnant divorcee will terminate as soon as she delivers. The husband will have to maintain his pregnant wife after the divorce until she delivers his child.

Addressing Rasulullâh Sallallâhu ‘alayhi wasallam in Sûrah Tahrîm, Allâh tells him not to forsake Allâh’s bounties for the sake of his ‘wives. Allâh also tells Rasulullâh Sallallâhu ‘alayhi wasallam that he should pay the Kafâra to be absolved from his vow. Allâh cautions that any person who wishes to oppose Rasulullâh .b, will have to face the resistance of Allâh, Hadhrat Jibra’îl and all the pious Muslims at large.

Highlighting the fact that Imân is a gift from Allâh that a person does not attain by simply associating with pious people, Allâh speaks about the wives of Hadhrat Nûh and Hadhrat Lût both of whom died as Kuffâr. On the other hand, the wife of Fir’aun passed away as a Mu’mina.
ان استطعت ان لا يسبقك الى الله احد فافعل
--------------------------------------------------------------------------------
Day Twenty Three
The 27th Juz is recited in this Tarawîh. This Juz begins with verse 31 of Sûrah Dhâriyât and includes Sûrahs Tûr, Najm, Qamar, Rahmân, Wâqi’ah and Hadîd.

The Juz opens with the incident of Hadhrat Ibrahîm Alayhis Salâm when some angels visited him in the guise of humans and informed him of the imminent birth of his son Hadhrat Is’hâq Alayhis Salâm When he asked them what their duty was, they replied that they were out to rain a shower of stones upon the nation of Hadhrat Lût Alayhis Salâm They had been sent to punish these people.

Allâh then relates the incidents of Hadhrat Mûsa the Âd, the Thamud and the nation of Hadhrat Nûh The Sûrah expounds Allâh’s greatness, establishes Tauhîd and Risâlah and then describes the purpose of man’s creation in the following words: “I have created man and Jinn only to worship Me” (verse 56). Allâh stresses that He sustains all and does not require sustenance from anyone.

Sûrah Tûr commences next. In this Sûrah, Allâh warns the rejecters of the Day of Qiyâmah that the day will be so severe that the heavens and the earth will tremble and mountains will fly about like cotton‑wool. The Kuffâr will be thrown into Jahannam and the punishment will be severe for those who reject the truth. It is only foolish people who will harass a Nabî who only wishes well for them. Those who reject the truth are really evil in nature. Allâh urges Rasulullâh Sallallâhu ‘alayhi wasallam to be patient and assures him that he will certainly be assisted.

Sûrah Najm thereafter makes mention of the miraculous journey of Mi’râj. Allâh says that Rasulullâh Sallallâhu ‘alayhi wasallam had neither gone astray nor erred and that he drew so close to Allâh that there scarcely remained the distance between two ends of a bow between them. Allâh makes it clear that Rasulullâh’s Sallallâhu ‘alayhi wasallam eyes did not deceive him and that he saw everything clearly. Allâh then spoke certain things to Rasulullâh about which no third being has any knowledge.

Allâh tells people that that they should never doubt the words of Rasulullâh Sallallâhu ‘alayhi wasallam especially concerning the Mi’râj because “he does not speak of his own will. Everything he says is revelation that descends on him.” (verse 41)

In Sûrah Qamar thereafter, Allâh speaks about Rasulullâh’s Sallallâhu ‘alayhi wasallam miracle of splitting the moon; a miracle that foretold the eventual defeat of the Kuffâr. Allâh says that the Kuffâr are unlikely to mend their ways because they refer to the miracles of Rasulullâh Sallallâhu ‘alayhi wasallam as magic. However, the time is near when they will hang their heads in remorse and flee from the truth.

Sûrah Rahmân follows Sûrah Qamar as the 55th Sûrah of the Qur’ân. In this Sûrah, Allâh enumerates a large number of bounties that He has bestowed on man. Throughout the Sûrah Allâh repeatedly asks, “Which bounty of your Rabb will you two (man and Jinn) deny?” Among the other bounties, Allâh speaks of man’s creation, the knowledge Allâh granted man, and the creation of everything else that is of use to man. By identifying all these bounties, man is introduced to Allâh. The Sûrah also describes the Âkhirâh and highlights the fact that everything besides Allâh is perishable. Allâh asserts, “Everything on earth shall perish but the countenance of your Majestic and Benevolent Rabb shall remain.” (verse 27)

Sûrah Wâqi’ah describes the advent of Qiyâmah when the records of righteous people’s acts will be given in their right hands, while those of the Kuffâr and sinners will be given in their left hands from behind their backs. The Sûrah States that the diet of the people of Jahannam shall be the fruit of a poisonous tree and scalding water. Allâh ends the Sûrah by drawing man’s attention to the fact that the Qur’ân is a great blessing from Allâh, which has an elevated position in the Lawhul Mahfûdh [The Protected Tablet] in the heavens.

Sûrah Hadîd follows Sûrah Wâqi’ah by stating that every creation glorifies Allâh. Allâh exhorts Muslims to spend in His way; this is regarded as a loan yielding a minimum of ten times the reward. Pious people neither become despondent when afflicted with adversities nor do they behave boastfully and arrogantly when enjoying prosperity. According to their acts, these are the ones who will attain the status of Siddîq and Shahîd. Allâh also tells the Ahlul Kitâb that Allâh bestows His grace and favour upon whomsoever He wills.
ان استطعت ان لا يسبقك الى الله احد فافعل
--------------------------------------------------------------------------------

Day Twenty Two

The 26th Juz is recited in this Tarawîh. This Juz includes the entire Surahs Ahqâf, Muhammad, Fatah, Hujurât, Qâf and Dhâriyât.

This Juz commences with Sûrah Ahqâf, in which Allâh states that He has created the universe only for a stipulated period of time. The system of the universe functions according to Allâh’s perfect plan, yet the Kuffâr still adamantly oppose the truth. Allâh commands man to treat his parents kindly, reminding him that his mother bore him with hardship and delivered him with hardship. When this man grows up to be righteous, he will express gratitude to Allâh, whereupon Allâh will accept his acts and forgive him for his shortcomings. However, Allâh will punish those Who oppose their parents and disobey them.

Thereafter, Allâh makes mention of the time when a group of the Jinn listened to Rasulullâh Sallallâhu ‘alayhi wasallam reciting the Qur’ân and then conveyed the message of Islâm to their people.

Sûrah Muhammad follows Sûrah Ahqâf. Allâh says that the acts of people will be destroyed when, apart from adhering to kufr, they also enjoin others to do the same. Allâh will also forgive the sins of those who possess imân and practise the guidance given to them. In addition to this, Allâh will also correct their acts.

Allâh also commands the Muslims to wage Jihâd until the enemy surrenders. Those people who are averse to Jihâd after imân and guidance have come to them have definitely fallen prey to Shaytân because Shaytân makes evil acts seem appealing and makes people entertain hopes of long lives. Eventually, the acts of such people are destroyed. Allâh also tells people to ponder about the verses of the, Qur’ân because this will illuminate their hearts and their minds.

Sûrah Fatah follows Sûrah Muhammad. In this Sûrah, Allâh speaks about the Treaty of Hudaybiyyah which turned out to be a tremendous victory for the Muslims. Allâh says in verse 10, “Verity those who pledge allegiance to you (O Rasulullâh) have actually pledged allegiance to Allâh. Allâh’s hand is above theirs.”

Allâh adds that those who violate their pledge and turn away from Jihâd become deserving of a terrible punishment.

Allâh declares in the final verse of this Sûrah, “Muhammad Sallallâhu ‘alayhi wasallam is Allâh’s Nabî and those with him are hard on the disbelievers, yet compassionate towards each other.” (verse 29)

Sûrah Hujurât, which follows Sûrah Fatah, contains teachings that are pertinent to good character. The Sûrah teaches Muslims the etiquette of social interaction and good manners. The Sûrah especially emphasises the refinement of manners te be displayed when in the presence of Rasulullâh Sallallâhu ‘alayhi wasallam and near his rooms. In fact, failure to observe etiquette in Rasulullâh’s Sallallâhu ‘alayhi wasallam presence may lead to one’s acts being rejected. The Sûrah highlights the importance of cordial and amicable behaviour towards each other and equates backbiting to eating the flesh of a brother’s corpse.

The next Sûrah is Sûrah Qâf, in which man is told that Allâh is closer to him than his own jugular vein. Allâh also reminds man that two angels have been appointed to record the acts of every person. These records will be closely examined on the Day of Qiyâmah.

Sûrah Dhâriyât begins thereafter Allâh tells man that Qiyâmah is inevitable and that every person will receive the recompense due to him/her for every good and evil act committed. The evil ones will suffer punishment while the righteous Mu’minîn will enjoy the bounties of Jannah.

Allâh describes the people of imân as those who sleep very little, who awaken during the early hours of the morning to beseech Allâh for forgiveness, and who spend their wealth to assist those who ask of them as well as those who do not ask. The incidents of certain Ambiyâ are then mentioned briefly.

Play Allâh bless us all with the realisation of what is to come in the Âkhirâh. Âmîn.
ان استطعت ان لا يسبقك الى الله احد فافعل
*****

Merit of the tarawih salah

Once the Holy Prophet, Sall-Allahu alayhi wa sallam, addressed his followers on the last day of Shaban, on the eve of Ramadan, and said:

"There is a night in this month which is greater in excellence than a thousand months; Allah has enjoined an extra salah to be offered in the nights of this month. If a person performs a nafl act, out of his own free choice during this month, he will be entitled to receive the reward of a fard act performed in other months…" (Mishkat)

In an other tradition, Prophet Muhammad, Sall-Allahu alayhi wa sallam, has regarded the tarawih salah as a means of the forgiveness of sins. He has said:

"The one who observes the tarawih salah at night during Ramadan with complete faith and devotion only for the sake of the recompense of the hearafter, will have all of his previous sins forgiven by Allah." (Bukhari, Muslim)

Scholars have regarded the collective offerings of the tarawih salah as a compulsory sunnah having the kifiyah status. According to consensus of the Companions, the tarawih salah consists of twenty rak'ahs which are to be offered two at a time with one salutation and after every four rak'ahs a short pause of rest has to be observed for the convenience of the people.The worshipper has the option to sit quiet during the pause after each four rak'ahs, or recite the tasbeeh, or offer a voluntary salah.

The witr salah is allowed to be offered collectively only during Ramadan.

It is sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam, to complete recital of the whole Quran, from the beginning to the end. One must understand that the tarawih salah is a compulsory sunnah of the Prophet, Sall-Allahu alayhi wa sallam, and has to be observed regularly until the end of the month of Ramadan, no matter whether the Quran has been recited once or more than once in the mosque.

Miscellaneous Regulations

• The intention is to observe two rak'ahs of the tarawih salah, and thus to complete 20 rak'ahs with 10 salutations.
  

• It is preferable to offer the witr salah after completion of the tarawih salah, but if the witr salah is offered before the tarawih salah, or after offering some of the rak'ahs of the tarawih salah, there is no harm.
  

• If a late comer for the tarawih salah finds that the Imam has stood up for witr salah when he has yet to complete some of his tarawih rak'ahs he should join in witr congregation, and should complete his remaining rak'ahs of tarawih later in his own time.
  

• It is desirable to observe the pause of rest after each four rak'ahs for as long as the time taken for observing the four rak'ahs; however, if the followers find it hard and inconvenient they may observe a shorter pause.
  

• It is not valid to join in the tarawih congregation before first observing the fard salah of 'Isha, for the tarawih salah has to start after the 'Isha salah.
  

• If a person has observed his fard salah in 'Isha in congregation, but has not observed the tarawih salah in congregation, he is permitted to offer his witr salah in congregation.

Medical Benefits of Taraweeh Prayers

Muslims derive therapeutic and spiritual benefits starting from the Wudu to the physical movements in the Salat-Takbir, Qiyam, Ruku, Sajda, Jalsa, and Tasleem. We perform five daily contact prayers (Salat) and voluntary prayers (Sunnah, Nafl) throughout the year and Taraweeh prayers during the month of Ramadan. This results in moderate physical exercise particularly to every muscle in the body. Some muscles contract isometrically (same length) and some contract in approximation or isotonically (same tension). The energy needed for the muscle metabolism increases during the performance of Salat, resulting in a relative deficiency of oxygen and muscle nutrients. In turn this deficiency causes vasodilatation - an increase in the caliber of blood vessels, thereby allowing blood to flow easily back to the heart. The temporarily increased load on the heart acts to strengthen the heart muscle and to improve the circulation within the heart muscle.


During the month of Ramadan, additional prayers are performed after salatul Ishaa, called Taraweeh prayers which vary from eight rakat to 22 rakat. There's a few minutes break after every four rakat for chanting and extolling the Majesty of Allah. After Iftar the blood glucose level continues to rise from the food ingested. Just before the Iftar meals, the blood glucose and insulin levels are at their lowest level. After an hour or so after the Iftar meal, the blood glucose begins to rise and also plasma insulin. The liver and the muscles take up the circulating glucose. The blood sugar reaches high levels in an hour or two and the benefits of Taraweeh prayers come into effect. The circulating glucose is metabolized into carbon dioxide and water during the Taraweeh prayers.

Hence, the Taraweeh prayers help in expanding the extra calories and improve flexibility, coordination, reduce stress-related autonomic responses in healthy persons, and relieve anxiety and depression.

Physical and Emotional Well-being

The gentle exercises performed in Taraweeh prayers improve physical fitness, emotional well-being and increase the longevity of the Namazi (one who performs the Salat or Namaz). When a little extra effort is made, as in performing the Taraweeh prayers, there will be a betterment in the endurance, stamina, flexibility and strength. It was noted that the five daily prayers (salat) produce the same physiological changes without any undesirable side effects as those produced by jogging or walking at about three miles per hour. Recent research studies performed on 17,000 Harvard alumni who entered college between 1916-1950 gives strong evidence that only moderate aerobic exercise, equivalent to jogging about three miles a day, promotes good health and may actually add years to life. Men who expended about 2000 kcal of exercise on a weekly basis (equal to a daily 30 minute walk, run, cycle, swim, etc.,) had one-quarter to one-third lower death rates than classmates who did little or no exercise. In addition to the health-boosting qualities of the salat (Namaz), the Namazi will be trained to be ever-ready for any unexpected physical exertion such as sudden lifting of children, chairs, or catching a public transportation vehicle. The elderly will accomplish this more securely and efficiently. Hence, this is an advantage for the elderly to maintain their physical fitness for a longer period of time. It has been observed that those who fast and perform the Taraweeh prayers report feeling much convalescing and robust.



Elderly

As human beings grow older, their physiological activity diminishes. As a result, their bones become thinner, and if not taken care of, will suffer from Osteoporosis. This condition causes the fractures of the bones in the elderly when they fall due to a loss of bone mineral content and consequent sponginess of the bones. The bone then becomes structurally unstable, brittle and susceptible to fractures. Primary osteoporosis is most common among postmenopausal (due to reduction in estrogen) women or those who have undergone a bilateral ocphorectomy (both the ovaries removed).

Women are six times more likely than men to develop Type I osteoporosis. The three major prevention strategies of osteoporosis are a high dietary intake of calcium and vitamin D, regular exercise and estrogen replacement in postmenopausal women. The skin also becomes fragile and crinkled. The repair processes of the body become slower and immune responses are decreased. In the elderly, their physical activity is reduced. As a result, they have lower levels of Insulin Growth Factor 1. Reserve functions of all vital organs decrease and the elderly are more susceptible to mishaps and ailments. Because of repeated and regular movements of the body during salat, the muscle strength, tendon power, joint, flexibility and the cardiovascular reserve are improved.

Hence, salat and Taraweeh prayers enable the elderly to enrich the quality of life and to meet with unforeseen difficulties such as falls which could injure their bodies. Therefore, Taraweeh prayers will improve their endurance, self-respect and self-confidence in being self-reliant.


Adrenaline is secreted even by minor activity. The secretion outlasts the incitement. Even after the Taraweeh prayers are over, the effects of adrenaline and noradrenaline are manifest. Adrenaline, also called epinephrine, is produced by the adrenal glands. The middle part of these glands, the adrenal medulla, secretes the hormone, which is chemically almost identical to the transmitter substance noradrenaline produced at the ends of sympathetic nerves. Adrenaline secretion into the bloodstream in stress causes acceleration of the heart, constriction of arterioles, and dialation of the pupils.

In addition, adrenaline produces a marked increase in metabolic rate thus preparing the body for emergency. Even the thought or the intention of performing the Taraweeh prayers is sufficient to activate the sympathetic nervous system. Sympathetic nervous system (thoraco-lumber nervous system) is one of the two divisions of the autonomic nervous system, which supplies motor nerves to the smooth muscles of internal organs and to the heart muscle. Sympathetic nerve fibers arise via spinal nerves in the thoracic and lumbar regions. Their endings release mainly noradrenaline, which increases heart rate and breathing rate, raises blood pressure, and slows digestive processes, thereby preparing the body for "fight or flight" and antagonizing the effects of the parasympathetic nervous system. The adrenaline would re-distribute the blood in the body to the active muscles, mobilize liver glycogen if necessary in order to provide glucose for the active tissues, diminish fatigue in skeletal muscles, facilitate alveolar ventilation by relaxing bronchiolar muscle, and would initiate cardiovascular changes. Exercise induces a more effective functioning of beta-adrenoreceptors located on cell membranes.



Beneficial Effects of Gentle Exercise

The Taraweeh prayer is considered to be gentle exercise. The beneficial effects of gentle exercise on the body are many which are elaborated here.



Effects on Skeletal Muscle

Unused muscles atrophy inspite of the availability of ample proteins. During the Salat and Taraweeh prayers, every muscle in the body contracts, some isotonically and others isometrically. This gentle exercise also enhances endurance and diminishes tiredness. It helps the incapacitated to make the most of their remnant capabilities. The blood flow in a resting muscle is low. During the Salat and Taraweeh prayers, the blood flow is greatly increased to the muscles. Blood flow sometimes increases even before the start of Taraweeh prayers, with just the thought of performing the Taraweeh prayers. In addition to needing fats, proteins, and carbohydrates, the human body requires minerals such as Potassium for nerve and muscle activity.

It is found in fruits, meats, seafood and milk. Potassium deficiency leads to muscular and neurologic disorders. Potassium is also important in the transmission of nerve impulses and is a major positive ion in intracellular fluids. Potassium is involved in cellular enzyme activities, and it helps regulate the chemical reactions by which carbohydrates are converted to energy and amino acids are converted to protein. Also, Potassium ions cause vasodilatation of arterioles. During the Taraweeh prayers, systolic Blood Pressure may rise (the larger number in B.P.) a little and the diastolic Blood Pressure (the lower number in B.P.) may remain unchanged or even fall. However, after the Taraweeh prayers are over, the B.P. may drop to just below normal levels which is a welcome sign.

Taraweeh prayers improve respiratory efficiency; circulation in the capillaries surrounding the alveoli, or air sacs, is increased, bringing about enhanced gas exchange and deeper breathing. The increase in the maximal consumption of oxygen is what makes the Namazi feel better. Those who perform the Taraweeh prayers, apart from the prescribed salat prayers, are more alert and active than those who do not perform the Taraweeh prayers, even after the age of retirement. Taraweeh prayers improve physical strength and joint stability and reduce the risk of injury to the tendons and connective tissues. After age 40, the bone mineral density falls with age.

Taraweeh prayers increase bone mineral density in both menopausal and in elderly women and prevents osteoporosis and maintains normalcy in bone structures. Osteoporosis results in hip fractures in women after menopause and in elderly men. The risk of Osteoporosis is substantially reduced by regular Salat and Taraweeh prayers. Salat and Taraweeh prayers improve lubrication of joints, improve movement, and maintain flexibility. Deep vein thrombosis (the most common cause of ulceration of the legs in the elderly) is prevented by performing Salat and Taraweeh prayers.



Metabolic Effects

Salat and Taraweeh prayer improve body weight control and expand calories without proportionate increase in appetite. A combination of moderate dietary restriction, both at the Sahur and Iftar meals, accompanied by the Taraweeh prayers, should achieve weight reduction. This will also reduce both fat and body weight, but fat-free weight will remain constant or may even increase slightly. Hence, during Ramadan one should not over eat at the Sahur and Iftar meals and continue to perform Salat and Taraweeh prayers in order to lose some of the excess weight.

It is well known that exercise prevents coronary heart disease (CHD), increases high density lipo-proteins (HDL or healthy Cholesterol), increases maximum oxygen intake, slows the heart, lowers the B.P. slightly, decreases ventricular ectopic activity, enlarges the lumen of the coronary arteries and increases cardiac output. Exercise also improves carbohydrate tolerance and improves late-onset diabetes, and helps cases of chronic respiratory diseases. Beneficial changes have been recorded in the lipid profile, B.P. clotting factors, weight reduction and insulin sensitivity of muscles and other tissues in persons who exercise regularly. Growth Hormone secretion is elevated by fasting and it is further elevated by Taraweeh prayers. As Growth Hormone is necessary for collagen formation, this may be an important factor as to why the skin of those who fast regularly during Ramadan and perform the Taraweeh prayers do not get wrinkled, even when they grow old.



Mental Health

It is a known fact that exercise improves mood, thought and behavior. Exercise improves the quality of life, induces greater sense of well-being and energy, reduces anxiety and depression, influences mood favorably and contributes to self-esteem and an aura of confidence; improves memory in the elderly especially with constant repetition of the ayat (verses) from the Glorious Qur'an and other Ayaat which exalt His Glory. This constant repetition of the Qur'anic Ayaat would help to screen the mind from the incoming thoughts. It has been found by a Harvard University researcher. Dr. Herbert Benson, that repetition of a prayer, ayat of the Qur'an or remembrance (Dhikr) of Allah or muscular activity coupled with passive disregard of intensive thoughts cause a "relaxation response" that leads to the lowering of Blood Pressure and decreases in oxygen consumption and a reduction in heart and respiratory rates. All these are combined in the Taraweeh prayer which is an ideal condition for "relaxation response." It combines repeated muscular activity with repetition of salat, chanting of words of glorification of Allah and of supplications.

The Taraweeh prayer puts the mind in a relaxed state. This calm state of the mind may be partly due to the release of encephalins, beta-endorphins (endogenous morphines) and others into the blood circulation. Endorphins are any one of the neuropeptides composed of many amino acids, elaborated by the pituitary gland and acting on the central and peripheral nervous systems to reduce pain. Endorphins are categorized as alpha-endorphin, beta-endorphin, and gamma-endorphin which produce pharamacologic effects similar to morphine. Beta-endorphin found in the brain and GI (gastro-intestinal) tract is the most potent of the endorphins and is a powerful analgesic (pain killer) in humans and animals. For example, during childbirth many women release endorphins reducing a woman's sensation of pain. The release of endorphins is associated with an euphoria. During childbirth, women who give birth with little or no medication sometimes label this euphoria a "birth climax".


Conclusion


Islam is the only religion in which physical movements of salat and Taraweeh prayers are combined with spiritual exercise. When salat and Taraweeh prayers are practiced throughout a person's life, recurring every few hours or so, it trains a person to undertake the difficult task of meditation during physical maneuvers of salat and Taraweeh prayers, so that the Namazi (one who performs the salat) benefits both from spiritual as well as physical exercise. Salat and Taraweeh prayers are unique in that tension builds up in the muscles during physical maneuvers on the one hand, while tension is relieved in the mind due to the spiritual ingredient, on the other hand.

The following benefits have been noted among those who perform the Taraweeh prayers: burning off calories and losing weight, maintaining muscle tone and body composition, joint flexibility (stiff joints are often the result of disuse, not arthritis), increasing metabolic rate, improving circulation, improving heart and lung function and aerobic capacity, decreasing heart disease risk profile, increasing your sense of self-control, reducing your level of stress, increasing your ability to concentrate, improving your appearance, reducing depression and resistance to depression, helping you sleep better and suppressing your appetite. Evidence is also accumulating that those who perform regular Salat along with voluntary prayers can conserve and actually retard the loss of bone mass in the elderly, thus starving off the ravages of osteoporosis that afflicts both men and women. It is also possible to retard the aging process and confer some protection to health in later life.


Those who have performed Salat (Fard and Wajib). Sunnah and Nafl and Taraweeh prayers throughout life get protection and a positive effect in terms of health and longevity. They reverse the life-shortening effects of cigarette smoking and excess body weight. Even people with high blood pressure (a primary heart disease risk) reduced their death rate by one-half and their risk of dying from any of the major diseases is reduced. They also counter genetic tendencies toward an early death. Hence Salat (Fard, Wajib), Sunnah, Nafl and Taraweeh prayers are necessary for Muslims to preserve life and their desirable qualities into old age.