The Meaning of the Hadith: (Night and Day Prayer is Two by Two)
Machine translationRead the Arabic original
The questioner : The third question is regarding the saying of the Prophet (peace and blessings be upon him): Sunan Abi Dawud 1295Sahih (Al-Albani) Then, did he (peace and blessings be upon him) combine the Witr prayer four by four, as in the hadith?
The Shaykh : Permissibility, to indicate the permissibility.
The questioner : To indicate the permissibility, do these four have a tashahhud between every two rak'ahs?
The Shaykh : No
The questioner : There is a tashahhud in the last rak'ah.
The Shaykh : There is a tashahhud in the fourth rak'ah.
The questioner : The fourth, yes. Now, does this permissibility apply to the daytime prayer, or does this permissibility remain only for the night prayer?
The Shaykh : In the daytime prayer, there are some hadiths, but in my opinion, as far as the chain of narration is concerned, it has not been established that he used to say the taslim between every two rak'ahs, or we say the opposite: there is no explicit text in the daytime prayer that he used to connect the four rak'ahs with a single tashahhud. We do not have such a text. Therefore, it can be included by analogy and extension, not by explicit text. It is well known in the standing prayer of the night that he used to say the taslim at the end of every two rak'ahs, and he also used to perform only one tashahhud. So when such a hadith that you are asking about comesSunan Abi Dawud 1295Sahih (Al-Albani), it suggests to the mind two by two with two taslims. But since the permissibility of continuing and limiting oneself to one tashahhud has come in the night prayer, there is nothing preventing us regarding the daytime prayer. We can be expansive in the daytime prayer just as we were expansive in the night prayer: in the night prayer by explicit text, and in the daytime prayer by analogy and extension.
The questioner : Here, regarding the forms of worship, is analogy permissible here as well?
The Shaykh : No, regarding the forms, there is no necessity to use analogy in them, except for one thing here: the practice of the Muslims proceeding in accordance with what we said by analogy. The practice of the Muslims has value; it has a very great status, as it clarifies some matters that may be ambiguous regarding some texts. Even if there is no text that can be analogized to or extended to, the practice of the Muslims in this matter that we say is permissible by analogy is usually sufficient as evidence. How much more so if analogy is added to it?
Prayer by night and day should consist of pairs of rak'ahs.
صلاة الليل والنهار مثنى مثنىThe Shaykh : Permissibility, to indicate the permissibility.
The questioner : To indicate the permissibility, do these four have a tashahhud between every two rak'ahs?
The Shaykh : No
The questioner : There is a tashahhud in the last rak'ah.
The Shaykh : There is a tashahhud in the fourth rak'ah.
The questioner : The fourth, yes. Now, does this permissibility apply to the daytime prayer, or does this permissibility remain only for the night prayer?
The Shaykh : In the daytime prayer, there are some hadiths, but in my opinion, as far as the chain of narration is concerned, it has not been established that he used to say the taslim between every two rak'ahs, or we say the opposite: there is no explicit text in the daytime prayer that he used to connect the four rak'ahs with a single tashahhud. We do not have such a text. Therefore, it can be included by analogy and extension, not by explicit text. It is well known in the standing prayer of the night that he used to say the taslim at the end of every two rak'ahs, and he also used to perform only one tashahhud. So when such a hadith that you are asking about comes
Prayer by night and day should consist of pairs of rak'ahs.
صلاة الليل والنهار مثنى مثنىThe questioner : Here, regarding the forms of worship, is analogy permissible here as well?
The Shaykh : No, regarding the forms, there is no necessity to use analogy in them, except for one thing here: the practice of the Muslims proceeding in accordance with what we said by analogy. The practice of the Muslims has value; it has a very great status, as it clarifies some matters that may be ambiguous regarding some texts. Even if there is no text that can be analogized to or extended to, the practice of the Muslims in this matter that we say is permissible by analogy is usually sufficient as evidence. How much more so if analogy is added to it?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.