Concepts of Tarawih Prayers in Ramadan Month

1.- How many rakas are suitable for tarawih ? Do you have a specific number? Which is the most appropriate number of rakas ? 
What has actually been transmitted from the Prophet (sas) confirms the fact that there is no definite number of rakas in the nocturnal Salat . But it is Sunna that the Muslim does it in two rakas , doing Taslim at the end of each pair.
Among these accounts is the one transmitted by Al-Bukhari in the hadeeth of Ibn Omar (raa), who said that the Prophet (sas) commented : "The Salat al-Layl (night salat) is done in two rakas , and If one of you fears the coming of the dawn, let him perform only one, and it will be Witr for all the rakas he has previously offered. "
This phrase, " The Salat al-Layl is done two by two" is declarative, but has the implication (in Fiqh ) of a mandate.
The intention to perform Salat in twos rakas is that the taslim rule to end them . Afterwards , the salat will conclude with a raka which is known as Witr . This is how the Prophet (sas) performed his salat. And so it narrates A'isha (raa), Ibn Abbas (raa) and other Sahabah . A'isha (raa) said: The Messenger of Allah (sas) performed ten rakas in the salat , saying the taslim every two, and finally performing a raka of Witr . "
And he also said: "The Prophet (sas) used to make no more than eleven rakas in the night salat , Ramadan or any other month. I used to make four rakas , of great length, then four equally extensive and finally three. "
Some people mistakenly assumed that the taslim was due pronounce every four rakas , but this is not correct, the Prophet (sas) pronounced the Taslim every two, as mentioned in the above hadith , as well as in his saying, "The Salat night Is done in pairs. "
It has also been narrated by A'isha and other Sahabah that the Prophet (sas) sometimes performed thirteen rakas .
Therefore it is preferable to perform eleven or thirteen rakas , as we know from the Prophet (sas) and from these two numbers, performing eleven rakas is most advisable, but if performed thirteen is also sunna and is correct. Making these numbers of rakas is best for people, it is more favorable for khushu and recitation and makes the person not to accelerate in his salat .
And if one performs twenty-three rakas including the Witr , as Omar (raa) and other Sahabah did on some nights of Ramadan, there is no evil in it.
A'isha was very knowledgeable of the Din of Islam and the one who knew most of the Sunna of the Messenger (sas) among women. He inquired and asked what the Prophet (s) did when she was with him and informed the other Sahabah of it. Because of his dedication and great memory, he preserved a wealth of knowledge and numerous hadiths of the Prophet (sas).
Therefore, according to the Sunna Prophet (sas), it is preferable to perform eleven or thirteen rakas, always in pairs, making taslim and end Salat with witr . What is not permissible is to perform four rakas uninterrupted and then taslim .
Another thing you can not do is make two rakas and then Witr , or three rakas as in Salat Maghrib, this is at least makruh (detestable); This is due to the prohibition that the night salat resembles Maghrib . 

2. Is it good that the Imam varies the number of rakas to perform, or limit them to eleven? 
Really, there is nothing wrong with varying the number of rakas . If a few nights ago eleven, another thirteen or another twenty-three. But if you limit the Salat to eleven to reaffirm the S unna and teach the people, that is much better. 
3. If the Imam makes twenty-three rakas and the people who are with him only make eleven and do not complete the salat with the Imam , is his act in agreement with the Sunna ? 
Is Sunna complete the Salat with the Imam , even if it were to perform twenty - r akas , as the Messenger of Allah said: "Whoever does Salat with the Imam until he finishes, Allah rewards him as if he had done Salat the Whole night Thus it is preferable to perform the Salat with the Imam until he completes it, whether it be eleven, thirteen, twenty-three or any other number of rakas . 
4. Is it preferable for the Imam to recite the entire Quran in the Tarawih ? 
There is considerable divergence of opinion on this issue. There is no evidence to prove that this is the best, except for the fact that some scholars have mentioned that it is "mustahab" for the Imam to recite the entire Qur'an for the congregation, so that people have the opportunity to hear it completely. However this is not clear evidence. What is more important is that the Imam has "khushuu" in his salat, that he feels rested, and that people benefit from it, even if only half completed.
What really matters is not that it completes, but that the people obtain profit and find solace in their salat . This benefit is really important, but if the Quran is finished without this being difficult for people, then it is well and right. 
5. Is it permissible to carry the " mushaf " during the salat tarawih ? 
There is no evidence that can support this. What is evident is that you should have " khushuu " and feel at peace in the Salat , do not carry or stop carrying the mushaf . The right hand should be placed on the left as indicated by the Sunna . Place the right hand on the hand, wrist and left forearm and place them on the chest. This is the right thing to do. Carrying the " mushaf " prevents realizing these acts of Sunna and concentrating on the Imam and recitation, and keeps the eyes and heart busy examining the pages and verses. It is listening and concentrating on recitation what should be achieved, So it can be considered as Sunna do not wear mushaf . And if anyone in the congregation notices that the Imam made a mistake, he should correct it and if he does not, he should do it. But if the Imam makes a mistake in the recitation and is not corrected, this does not damage the Salat . An error only invalidates the Salat if it is committed in the Fatiha . In the event that someone carries the mushaf and corrects the Imam when necessary, there is no harm in it. But if they take it all, that is contrary to the Sunnah . And if anyone in the congregation notices that the Imam made a mistake, he should correct it and if he does not, he should do it. But if the Imam makes a mistake in recitation and is not corrected, this does not damage the Salat . An error only invalidates the Salat if it is committed in the Fatiha . In the event that someone carries the mushaf and corrects the Imam when necessary, there is no harm in it. But if they take it all, that is contrary to the Sunnah . And if anyone in the congregation notices that the Imam made a mistake, he should correct it and if he does not, he should do it. But if the Imam makes a mistake in recitation and is not corrected, this does not damage the Salat . An error only invalidates the Salat if it is committed in the Fatiha . In the event that someone carries the mushaf and corrects the Imam when necessary, there is no harm in it. But if they take it all, that is contrary to the Sunnah . He should correct it and if he does not he should do it any other. But if the Imam makes a mistake in recitation and is not corrected, this does not damage the Salat . An error only invalidates the Salat if it is committed in the Fatiha . In the event that someone carries the mushaf and corrects the Imam when necessary, there is no harm in it. But if they take it all, that is contrary to the Sunnah . He should correct it and if he does not he should do it any other. But if the Imam makes a mistake in recitation and is not corrected, this does not damage the Salat . An error only invalidates the Salat if it is committed in the Fatiha . In the event that someone carries the mushaf and corrects the Imam when necessary, there is no harm in it. But if they take it all, that is contrary to the Sunnah . An error only invalidates the Salat if it is committed in the Fatiha . In the event that someone carries the mushaf and corrects the Imam when necessary, there is no harm in it. But if they take it all, that is contrary to the Sunnah . An error only invalidates the Salat if it is committed in the Fatiha . In the event that someone carries the mushaf and corrects the Imam when necessary, there is no harm in it. But if they take it all, that is contrary to the Sunnah . 
6. What is the rule concerning the apparent rise of the voice as it murmurs in the Salat ? 
It is not a recommendable act, since it distracts to the others and to that recites the Koran. So one must be very cautious so that the murmur is not heard in excess and not stand out for it, since it is Shaytan who leads to such a situation. It is also known that some people do not do it of their own volition, but it is something that surpasses them without intending to do it, when this happens, it does not contain any evil. It is known from good sources that when the Prophet (sas) recited, a sound like the hum of water in a cauldron was heard to murmur. Also Abu Bakr (raa) recited the Quran, people could not hear because of their murmur; And the murmur of Omar (raa) could be heard from the last ranks of the congregation. This, 
7. Some people, when they pronounce with the Imam the taslim in the Witr , stay and perform another raka so that they can realize Witr at any moment of the last part of the night. What is the rule concerning this? 
There is no harm in it. It will be valid since it remains with the Imam until it ends the Salat , simply add another raka . He does this in the interest of his own Iman , since the Witr can be performed in the latter part of the night. He loses nothing of his reward since he is with the Imam until it ends, although he can not be considered to have finished with him. 
8. If a person comes to the mosque and finds the congregation doing Tarawih , and he has not yet done Isha , can he join them with the " niyyah " of doing Isha ? 
There is nothing wrong with that s done alat with " niyyah " the Isha with others doing Tarawih . And when the Imam finished and say the Taslim , you should stay and complete his Salat . It is known that Mu'aadh bin Jabal (raa) used to do Isha with the Prophet (sas) and then returned with his people and directed them in his, and the Prophet (sas) never objected to this.