Benefits of the Hadith: Night Prayer is Two by Two.
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The Shaykh : And in the hadith of Ibn 'Umar is evidence that night prayer is two by two, and that it is not permissible to increase beyond two rak'ahs, to the extent that Imam Ahmad (may Allah have mercy on him) said: "Whoever stands up for a third rak'ah in night prayer is as if he stood up for a third rak'ah in the Fajr prayer". If one intentionally stands up for a third rak'ah in the Fajr prayer, his prayer is invalid, but if he does so out of forgetfulness, he must return to the correct state; if he persists in continuing the addition, the prayer is invalid.
Based on this, we say: If a person stands up for a third rak'ah in night prayer, let him return. If he does not return, his prayer is invalid, because the Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 1319Sahih (Darussalam) Did the Messenger specify a limit? No, he did not say twenty rak'ahs, nor forty rak'ahs, nor one hundred rak'ahs, nor ten rak'ahs; he left it open. If this had been limited to a specific number, the Messenger (peace and blessings be upon him) would have clarified it, because this was a questioner who was ignorant of the matter. So when he did not specify a limit for him, it is known that a person prays according to his energy.
Is it better to lengthen the recitation and standing while shortening the bowing and prostration, or to lengthen the bowing and prostration while shortening the recitation?
There is scholarly disagreement on this, and the correct view is that it should be that the prayer is balanced; if one lengthens the recitation, he should lengthen the bowing and prostration.
And among the benefits of this hadith is that witr after Fajr is not valid, due to his saying:Sunan Abi Dawud 1326Sahih (Al-Albani) Even if he had prayed twenty rak'ahs or forty rak'ahs, this rak'ah with which he concluded his night prayer makes witr for what he had prayed.
And in the athar of 'Abdullah ibn 'Umar, it is reported that he used to say the taslim between the first and second rak'ahs in witr until he would attend to some of his needs, meaning that he used to make witr with three rak'ahs, say the taslim after two rak'ahs, and then attend to some of his needs. The point of this is that the witr-ness should be confined to a single rak'ah, due to his saying (peace and blessings be upon him):Sahih al-Bukhari 990 So he (may Allah be pleased with him), when he made witr with three, would separate the two rak'ahs from the last one with an interval. What is the interval? That he would attend to relieving himself, so that it would be true that he spoke and addressed people.
And it was reported from the Prophet (peace and blessings be upon him) in the Sunan that he said:Sunan an-Nasa'i 1712Sahih (Darussalam) With three, meaning he recites them consecutively, and he prohibited making witr resemble the Maghrib prayer, not only in number, but in number and manner.
Based on this, making witr with three has three ways. The first way: to say the taslim after two rak'ahs and then make witr with one, as done by whom? Ibn 'Umar.
The second way: to make witr with three consecutively with one tashahhud, as indicated by the hadith from the Prophet (peace and blessings be upon him) reported in the Sunan.
The third way: to make witr with three and sit after the two rak'ahs without saying the taslim. This is prohibited, because it makes the witr prayer resemble the Maghrib prayer. Yes.
Based on this, we say: If a person stands up for a third rak'ah in night prayer, let him return. If he does not return, his prayer is invalid, because the Prophet (peace and blessings be upon him) said:
The night prayer is (to be offered) two by two.
صلاة الليل مثنى مثنىIs it better to lengthen the recitation and standing while shortening the bowing and prostration, or to lengthen the bowing and prostration while shortening the recitation?
There is scholarly disagreement on this, and the correct view is that it should be that the prayer is balanced; if one lengthens the recitation, he should lengthen the bowing and prostration.
And among the benefits of this hadith is that witr after Fajr is not valid, due to his saying:
but if one of you fears the morning is near he should pray one rak'ah which will make his prayer an odd number for him.
إذا خشي أحدكم الصبح صلى ركعة واحدة توتر له ما قد صلىAnd in the athar of 'Abdullah ibn 'Umar, it is reported that he used to say the taslim between the first and second rak'ahs in witr until he would attend to some of his needs, meaning that he used to make witr with three rak'ahs, say the taslim after two rak'ahs, and then attend to some of his needs. The point of this is that the witr-ness should be confined to a single rak'ah, due to his saying (peace and blessings be upon him):
is offered as two Rak`at followed by two Rak`at and so on and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one Rak`ah and this will be a Witr for all the Rak`at which he has prayed before.
مثنى مثنى فإذا خشي أحدكم الصبح صلة ركعة واحدة توتر له ما قد صلىAnd it was reported from the Prophet (peace and blessings be upon him) in the Sunan that he said:
whoever wants to pray witr with three, let him do so
من أحب أن يوتر بثلاث فليفعلBased on this, making witr with three has three ways. The first way: to say the taslim after two rak'ahs and then make witr with one, as done by whom? Ibn 'Umar.
The second way: to make witr with three consecutively with one tashahhud, as indicated by the hadith from the Prophet (peace and blessings be upon him) reported in the Sunan.
The third way: to make witr with three and sit after the two rak'ahs without saying the taslim. This is prohibited, because it makes the witr prayer resemble the Maghrib prayer. Yes.