In the hadith: "The Companions of the Messenger of Allah (peace and blessings be upon him) would wait for the 'Isha' prayer, and they would sleep until their heads would nod,

The questioner : Shaykh, regarding snoring... in the hadiths, in the hadith of Anas, if the Companions of the Messenger (peace be upon him) were dozing, their heads would nod, and they would get up for prayer without performing wudu.

The Shaykh: Yes.

The questioner : And there is a second hadith from the Messenger: .

The Shaykh: Yes.

The questioner : ... Does this snoring invalidate the wudu?

The Shaykh : I understood your question, but I did not understand what connection the second hadith has with the first.

The questioner : No, I mean this argument...

The Shaykh : Please, do not just say "no" to me, but explain to me; what is the connection between the second hadith and the first? The saying of the Messenger: , has no relation to the subject of the question!

The questioner : Let us return, but sleep is like wind, the hadith of the Messenger (may Allah's prayers and peace be upon him)... itself says this is a characteristic of the Messenger, so his eyes would sleep but his heart would not sleep.

The Shaykh : And this is correct.

The questioner : Regarding the second hadith, it says... the Companions of the Messenger (peace be upon him), when a man came and the prayer was established, he had a need, and he... it says: until the Companions of the Messenger dozed and they got up for prayer and did not perform wudu, and in the other hadith: they were woken up for prayer and they got up and did not perform wudu, does this simple doze invalidate the wudu?

The Shaykh : I will answer you without debating you or insisting that you know your mistake in your question? I say - may Allah bless you - : what is the connection of the hadith: ? And this is a specific characteristic of the Messenger with the Companions who were sleeping and dozing in their sleep and getting up to pray, this hadith has an answer for us, but what is the connection between it and the second hadith?

The questioner : When a man comes in these books, they argue with this hadith.

The Shaykh : No, absolutely not, no one has to take the second hadith, my brother, the second hadith has no relation to the subject you are asking about, that is a sound hadith in al-Bukhari and Muslim and others, rather it is famous with many routes, and it is one of the specific characteristics of the Messenger (peace be upon him), he sleeps at night and dozes in sleep and then he gets up to pray immediately, so he said: , this matter is finished, so what is its relation to this hadith? This one that has a relation - my brother - to this hadith - I think also the issue has been confused - the hadith: this contradicts the hadith you are asking about, which is the hadith of Anas ibn Malik (may Allah be pleased with him) that the Companions of the Messenger (may Allah's prayers and peace be upon him) were sleeping on their sides until they dozed in their sleep, this is undoubtedly a sound hadith - also - and it contradicts the hadith: , and the hadith I mentioned earlier: , as for the hadith: , it has no relation to this subject.
Answer: It can be understood from the previous research when we spoke about the hadith of images and the images of birds, and we said: if a saying and an action contradict, what is given precedence? The saying over the action, and we said: if a prohibitor - i.e., a preventer - and a permitter contradict, the prohibitor preventer is given precedence over the permitter, apply the two rules now and you will find the answer automatically; how is that?

The questioner : He performs wudu.

The Shaykh : He performs wudu, in fact, with certainty; why? Because we said that if it is established from the Messenger that he did something and then it is established from his words that it is contrary, his words are given precedence, so here it is not the Messenger, but the Companions were sleeping and they were full of sleep, they dozed in their sleep and got up, this was in the time of permissibility before the legislation, so when the time of legislation came, they said: , there is no problem, this is the new ruling, so their sleep and their dozing in sleep was before the legislation , this is what the student of knowledge benefits from the scientific rules.

The questioner : Okay, our Shaykh, so that we know exactly whether this was before the legislation or after the legislation.

The Shaykh : No, no, this is not mentioned, my brother.

The questioner : How do I know that this hadith was before the legislation or after the legislation?

The Shaykh : No, I did not claim that we know this was before and this was after, but this is necessary as we said earlier, do not forget, my brother, what I said earlier; I said a rule: every hadith in which there is a prohibition of something implies that the prohibited thing was permissible before it was prohibited... this meaning was earlier or not? Okay; is there an earlier and a later here? It is one hadith, but this one hadith's wording is the prohibition of this thing, and it - for example - drinking while standing, its implication is that this thing was permissible... clear?

The questioner : Clear, but in the reading I read, it says: the revelation was descending upon the Messenger (peace be upon him) in this time, so if - for example - if this process, which is that the Companions were sleeping and then getting up to prayer and praying without purity...

The Shaykh : My dear, the prayer in this state at this time was valid, so your speech is not clear - may Allah bless you - in this state their prayer was valid, and I will tell you a story better than this: when the Companions migrated to Abyssinia, Abdullah ibn Mas'ud came, and he found the Messenger (peace be upon him) while he was praying, so he said: Peace be upon you, O Messenger of Allah. He did not return the greeting, he said: so I was taken by what was near and what was far; meaning in his mind he was turning around; what did I do with the Messenger? I know whenever I greeted him he would reply: And upon you peace, and now he did not greet me!! So I was taken by what was far and what was near, when the Messenger (peace be upon him) finished the prayer, he said: .
This - also - is an example of what I said earlier, now this hadith prohibits speech in prayer, but what is its implication? Before that it was not prohibited; did I make it clear to you how?

The questioner : It was clear.

The Shaykh : Therefore, he was taken by what was near and what was far; because he migrated and the Messenger was greeting him: Peace be upon you. So he says in the prayer: And upon you peace.

The questioner : By a gesture.

The Shaykh : If one of us today did it. Where is the gesture? If one of us today did it, we would say his prayer is invalid; because there is no speech in prayer by the text of the hadith of the Messenger, but this is proof that before the migration to Abyssinia, one of them would speak to his companion in prayer, especially with the greeting, and receive the return of the greeting with speech; And upon you peace, so when Ibn Mas'ud was surprised by this negation from the Messenger (peace be upon him), the non-return, the matter was difficult for him, and he sat thinking that he had done a mistake with the Messenger (peace be upon him) and thinking, like the one who searches for his old accounts as they say; that what did he do with the Messenger, near or far, and so on? So he was not doing anything, but there is a new ruling he was not aware of, he said: , and in the sound Sunnah, a man used to come to the mosque and stand in prayer, "What rak'ah is it, my brother?" he says to him: "What rak'ah is it?" he says to him: "It is the second rak'ah," he prays the rak'ah, and he catches up with the imam in the second rak'ah and he says the taslim with him, so then what happened to Mu'adh ibn Jabal (may Allah be pleased with him), he entered the mosque and found the Messenger in prayer: Allahu Akbar, he did what he did, so he said to them: .
So notice, this rule really gives you a jurisprudence that suffices you from reading volumes; because when you know this hadith and its features and you know the rule, there is no need to askThe Shaykh : So-and-so and the professor So-and-so at all, you become a jurist with it, and this is the intended meaning of his saying (peace be upon him): , this is the jurisprudence.

The questioner : May Allah reward you with good.