c) As for his ﷺ explicit statement on its merit, it appears in the following report:

– 6 (Sound)
Abu Dharr (may Allah be pleased with him) said: “We were fasting, and the Messenger of Allah ﷺ did not lead us in prayer until seven nights of the month remained. That night he led us until one-third of the night had elapsed. He did not lead us on the sixth night, but on the fifth night he led us until half the night had passed. We said, ‘Messenger of Allah, if only you would grant us the rest of this night!’ He replied, ‘Whoever stands with the imam until he departs, it is recorded for him as though he spent the entire night in prayer.’ He then did not lead us again until three nights of the month remained; on that night he led us, summoned his family and wives, and prayed with us until we feared missing al-falāḥ.’ I asked, ‘What is al-falāḥ?’ He answered, ‘suḥūr (the pre-dawn meal).’
It was related by Ibn Abī Shaybah, Abū Dāwūd, al-Tirmidhī—who graded it sound—al-Nasāʾī, Ibn Mājah, al-Ṭaḥāwī in Sharḥ Maʿānī al-Āthār, Ibn Naṣr, al-Firyābī, and al-Bayhaqī, and their chain is authentic.

The point of evidence is his statement, “Whoever stands with the imam…,” which clearly demonstrates the virtue of performing the Ramadan night prayer with the imam. This is further supported by what Abū Dāwūd recorded in al-Masāʾil ⦗62⦘, where he said: “I heard Aḥmad being asked, ‘Do you prefer a man to pray in Ramadan with the people or by himself?’ He replied, ‘He should pray with the people.’ I also heard him say: ‘I like him to pray with the imam and to observe witr with him, for the Prophet ﷺ said, “When a man stands with the imam until he departs, Allah records for him the remainder of his night.”’”
Ibn Naṣr gives the same report from Aḥmad ⦗91⦘. Abū Dāwūd then adds: “I heard someone ask Aḥmad, while I was present, ‘Should the night prayer—meaning tarāwīḥ—be delayed until the latter part of the night?’ He replied, ‘No; I prefer the practice of the Muslims.’ (1)