Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 125-134)
Various Ahadeeth give the recommendation that we should study the Quraan and give importance to memorizing it. In this is also evidence for us to increase in recitation of the Quraan during the month of Ramadhaan.
In the Hadeeth of Faatimah [May Allaah be Pleased with her] that her father [May the Peace and Blessings of Allaah be Upon him] would revise the Quraan with Jibreel [Peace be Upon him] and in the final year of his life, they studied and revised it twice.
Also in the Hadeeth of Ibn ‘Abbaas [May Allaah be Pleased with him], it is stated that they would study and revise the Quraan at night. All of this provides proof for recommendation for us to increase in reciting the Quraan during the night and for us to learn and ponder about the Quraan, in our tongues and hearts.
Allaah, the Most High, says:
“Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing (the soul), and most suitable for (understanding) the Word (of Allah).” [Muzammil 72:6]
Added to this, the month of Ramadhaan has been made a month which is exclusive to the Quraan;
“The month of Ramadan in which was revealed the Qur'aan” [al-Baqarah 2:185]
Likewise, Allaah, the Most High, says:
“Verily! We have sent it (this Qur'an) down in the night of Al-Qadr (Decree)” [al-Qadr 97:1]
And
“We sent it (this Qur'an) down on a blessed night [(i.e. night of Qadr) in the month of Ramadan…” [ad-Dukhaan 47: 3]
It is also known that the beginning of revelation and Prophethood began in the month of Ramadhaan as it occurred in the Hadeeth of ‘Abeed bin ‘Umayr [May Allaah be Pleased with him].
Also in the Hadeeth reported in al-Musnad on the authority of Waathila bin al-Asqa’ [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Verily, the scrolls of Ibraaheem were revealed in the beginning of the month of Ramadhaan. The Tawraah was revealed on the sixth night. The Injeel was was revealed on the thirteenth night of Ramadhaan and the Quraan was revealed on the twenty forth of Ramadhaan.”
It is also narrated that the Prophet [May the Peace and Blessings of Allaah be Upon him] would increase in his recitation during the night prayers more so in Ramadhaan, as he [May the Peace and Blessings of Allaah be Upon him] prayed with Hudayfah [May Allaah be Pleased with him] and he recited Surah al-Baqarah, an-Nisaa and aal-‘Imraan in one Rak’aat, and he would not move on from reciting an Aayah of fear except that he asked to be saved from it, he prayed two Rak’aat until Bilaal came to give the Athaan for Salaah, narrated by Ahmad and Nasaa’ee.
‘Umar bin al-Khattab [May Allaah be Pleased with him] also ordered Ubaay bin Ka’b and Tameem ad-Daaree [May Allaah be Pleased with them both] to lead the people in night prayer during the month of Ramadhaan and the Imaam recited two hundred Ayaat in one Raka’ah, to the extent that some of the followers would lean on sticks due to its length. They would stand and would not move until the time of Fajr neared. In another narration, the people would tie ropes on the pillars of the Masjid and fasten themselves to them so that they may be supported whilst they stood.
It is also narrated that ‘Umar bin al-Khattab [May Allaah be Pleased with him] made it that the Imaams would be divided into three, those who were fast and they would recite thirty Aayaat. Then those who were in neither fast nor slow, they would recite twenty five Aayat. Then those who were slow and they would recite twenty Aayat each.
Then after this, during the time of the Tabi’een, they would complete Surah al-Baqarah in eight Rak’aat and they saw it being recited in twelve Rak’aat as someone who has chosen to be easy and slow.
Ibn Mansoor [May Allaah be Pleased with him] asked Ishaaq bin Rahooyah [May Allaah be Pleased with him], “How many Raka’aat should one pray during the month of Ramadhaan and if one only prays ten Aayaat in one Rak’aat people wouldn’t be happy with this?” He replied, “They would not be happy if you only recite ten Aayat, but if the ten Aayat are long then recite it but if they are small then reciting only ten was disliked by Maalik.”
It was also asked to Imaam Ahmad [May Allaah have Mercy on him] on the narration of ‘Umar bin al-Khattab [May Allaah be Pleased with him] that the people are not able to stand for such a long time so that hundreds of Aayat are prayed in one Rak’aat, he replied, “Pray five, six or seven and finish the Quraan on the twenty seventh night.”
It is narrated that Hasan al-Basree [May Allaah be Pleased with him] said something similar, “’Umar [May Allaah be Pleased with him] ordered the people to pray at night during Ramadhaan and to recite five or six Aayaat.”
The statement of Imaam Ahmad [May Allaah have Mercy on him] is proof that the one who leads the people in prayer should look at the state of those praying behind him in order for them to pray comfortably behind him, without causing any difficulty for them. This was also statement by others from the Fuqahaah such as the companions of Aboo Haneefah [May Allaah have Mercy on him] and other than them.
It is narrated that Aboo Dharr [May Allaah be Pleased with him] said that the Prophet [Peace and Blessings of Allaah be Upon him] stood in prayer for three nights, the twenty third, twenty forth and the twenty fifth night, until mid-night for each night. They said to him, ‘Wouldn’t it be better for us to continue praying for the rest of the night?’ He replied, “If a person stands to pray behind the Imaam and he prays behind him until he finishes then it is written for a whole night of prayer for him.” This was narrated by the authors of the Sunan and at-Tirmidhee classified it has being Hasan.
This narration is proof to suggest that if one stands to pray for a third of the night or half of the night, then it will be written as if he prayed for the whole night, however this standing in prayer must be behind the Imaam.
Imaam Ahmad [May Allaah have Mercy on him] took this Hadeeth and held the view that if one prays behind the Imaam then he should not leave until the Imaam finishes and leaves. Some of the Salaf also said that ‘the one who stands behind the Imaam until midnight will be as if he prayed the whole night.’
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