Continuation of the discussion on the issue of making up the witr prayer.

The Shaykh : ... And also his saying (peace and blessings be upon him): In the narration of And because of this second narration, and due to the poor understanding of the non-Arab jurists who followed the Hanafi school, they differed with the majority of jurists regarding the one who joins the prayer late and misses a rak'ah or more. When he enters the prayer and misses a rak'ah, is the rak'ah he stands up to perform considered the completion of the prayer, or is it considered the beginning of the prayer? If it is the completion of the prayer, as the majority say, he does not begin with the opening supplication when he stands up, nor does he recite anything after al-Fatihah, such as a surah or a verse. The Hanafis say that what he missed was at the beginning of the prayer, and therefore, when he stands up to perform the missed rak'ah, he recites the opening supplication and recites aloud in the loud prayers, because this is the beginning of the prayer. Where did they take this from? From the narration of ; while the others said the Messenger (peace and blessings be upon him) said: "So complete it." They were asked: But the Messenger (peace and blessings be upon him) said in another hadith ? The answer was: There is no contradiction between the two narrations , meaning , as we mentioned earlier in the two noble verses. Ah; so now, your question was regarding the one who missed the witr. The answer, based on this detail, is: if he missed it due to negligence and laziness, there is no way to make it up, meaning to perform it outside its time. And if this is the jurisprudential meaning, and if he missed it for a legitimate religious excuse, such as sleep or forgetfulness, then as he (peace and blessings be upon him) said regarding the obligatory prayer: This is a command to perform the forgotten prayer or the one he slept through when he remembers it. So, if we wish to call this "performance" (ada'), it is performance, because he performed it in the prescribed time for him specifically, because he is excused by sleep or forgetfulness. Because he said: What is the meaning of "when"? Time. meaning the time of remembering. So, if our Lord has set a time for this forgetful person or that sleeping person in which to perform the missed, forgotten prayer or the one he slept through, then He drew his attention to the fact that you should not be negligent, as the masses of today do. They wake up after the sun has risen and say, "This prayer was missed, so we will pray it after returning from work," after we return from teaching, from studying, from such and such, and so on. It is as if he had been awake during the time of Fajr and was lenient and overlooked it until the sun rose. I say, as he (peace and blessings be upon him) said regarding the obligatory prayer in this hadith, he also said in a hadith in al-Tirmidhi: , and this is your answer after that long, long, very long digression, ha; but it contains a benefit, if Allah wills.

The questioner : Why is it made even?

The Shaykh : Who said it is prescribed? He said to you: let him pray it when he remembers it.

The questioner : But does he make it up as an even number?

The Shaykh : Give us some support, what is the evidence?

The questioner : The hadith of A'ishah, O Shaykh, that ...

The Shaykh : Did you understand the Messenger's answer? I don't think so.

The questioner : Yes, he prays according to his state and its nature; but why is it made even during the day?

The Shaykh : I am not saying that.

Another questioner : He means some of them said.

The Shaykh : No problem, some of them said, and do they have knowledge of this hadith?

The questioner : I do not know, O Shaykh.

The Shaykh : Ah, this hadith is very clear in the permissibility of performing the witr prayer as it was missed, just as any prayer is performed as it was missed.