Benefits of the Hadith of Ibn Abbas Spending the Night at His Aunt Maimunah’s House
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The Shaykh : And among the benefits of the context mentioned by the author (may Allah have mercy on him), which he cited, is the permissibility of a person spending the night with a man and his family. This is because Ibn Abbas (may Allah be pleased with him) slept in the very room with the Prophet (peace and blessings be upon him) and his aunt. This is permissible as long as one does not know that the man and his family are not pleased with it. If one knows that they are not pleased, then it is forbidden and prohibited. Maimunah is Ibn Abbas’s (may Allah be pleased with him) aunt, so she is a mahram (a relative one may not marry) to him. It is permissible for her to lie down in his presence, and it is permissible for him to lie down in her presence, because she is a mahram. However, the point of difficulty is that it involves a husband and a wife. This is the problematic aspect. It is said that if they are both pleased with it, there is no harm. But if they dislike it, then it is not permissible to spend the night in their room.
And among the benefits in it is that the Prophet (peace and blessings be upon him) used to perform the late-night prayer early, when the middle of the night had passed or close to that, based on the saying of Allah (Blessed and Exalted is He):[Al-Muzzammil 73:20].
And among them is that it is recommended for a person, when he gets up from his sleep at night, to wipe the sleep from his face three times, like this, three times, as mentioned in this hadith. Then he should recite ten verses from Surat al-Imran, starting from the saying of the Exalted:[Ali 'Imran 3:190] Read them all until the end of the surah.
And among the benefits in it is the permissibility of performing wudu (the ablution for prayer) with drinking water. Where is this taken from? From his saying: Because the water skin is only made to hold water to cool it for drinking. So there is evidence for the permissibility of performing wudu with drinking water. However, if you have hired a person to bring you enough water for drinking, it is not permissible for you to perform wudu with it, unless you intend to pay him a wage for any amount that exceeds the drinking portion, in which case there is no harm in this.
Yes, and among the benefits of this hadith is that it is recommended for a person to perform wudu well in both quantity and manner. In quantity, he should not exceed three times. He may perform wudu once, or twice, or three times. He may perform wudu on some body parts more than others. All of this is established by the Sunnah.
And among the benefits of the hadith is the permissibility of moving for the sake of the prayer, because the Prophet (peace and blessings be upon him) moved, and he moved Ibn Abbas.
And among them is that the Messenger (peace and blessings be upon him) would pray the night prayer in pairs: two rak'ahs, then two, then two, then two, then two, then two, then two. How many is that? Let us count again from the beginning: two, then two, then two, then two, then two, then two, then he would pray witr (the odd-numbered night prayer). How many? Thirteen rak'ahs. But he prayed them in pairs of two. So it can be said that this is one of the characteristics of the night prayer: to pray thirteen or eleven rak'ahs. Or it can be said that Ibn Abbas counted the two light rak'ahs with which the night prayer begins, because a person should begin the night prayer with two light rak'ahs. When he gets up, he remembers Allah, then performs wudu, then prays two light rak'ahs. This is because Satan ties three knots on the back of his head when he sleeps. When he gets up and remembers Allah, one knot is undone. When he performs wudu, the second is undone. When he prays, the third is undone. For this reason, it was the way of the Prophet (peace and blessings be upon him) to begin the night prayer with two light rak'ahs. He did this himself and commanded it by his saying (peace and blessings be upon him).
And in it is also an indication to dispel the suspicion of those who suspected in the hadith of Aisha that he used to pray eleven rak'ahs: he would pray four, so do not ask about their beauty and length, then he would pray four, so do not ask about their beauty and length, then he would pray three. Some people claimed that he would pray four with one taslim (the closing salam of prayer). This is a mistake. First, because the Prophet (peace and blessings be upon him) is the one who said when asked about the night prayer:. The principle is that his action corresponds to his saying "this is one." Second, the hadith of Aisha itself, in another wording, clarified that he used to pray two rak'ahs at a time. So this apparent meaning is understood in light of what he explicitly stated, that he prays them two rak'ahs at a time. And among the reasons is that this corresponds to the hadith of Ibn Abbas.
So if someone asks: What is the meaning of her saying "he would pray four, so do not ask about their beauty and length"? We say: Its meaning is that he (peace and blessings be upon him) would pray four long, beautiful rak'ahs with two taslims, then he would rest. For this reason, she said "then he would pray four," meaning he would pray four with two taslims, then he would pray three. This is the meaning of the hadith, which admits no other interpretation. For this reason, the righteous Salaf (the earliest generations) in the tarawih (the Ramadan night prayer) would pray four, then rest, then four, then rest, then three. And from this, tarawih was named, from the word for rest. Yes.
And among the benefits in it is that the Prophet (peace and blessings be upon him) used to perform the late-night prayer early, when the middle of the night had passed or close to that, based on the saying of Allah (Blessed and Exalted is He):
Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two thirds of the night or half of it or a third of it, and [so do] a group of those with you
إن ربك يعلم أنك تقوم أدنى من ثلثي الليل ونصفه وثلثه وطائفة من الذين معكAnd among them is that it is recommended for a person, when he gets up from his sleep at night, to wipe the sleep from his face three times, like this, three times, as mentioned in this hadith. Then he should recite ten verses from Surat al-Imran, starting from the saying of the Exalted:
Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.
إن في خلق السماوات والأرض واختلاف الليل والنهار لآيات لأولي الألبابAnd among the benefits in it is the permissibility of performing wudu (the ablution for prayer) with drinking water. Where is this taken from? From his saying:
A suspended water skin
شن معلقةYes, and among the benefits of this hadith is that it is recommended for a person to perform wudu well in both quantity and manner. In quantity, he should not exceed three times. He may perform wudu once, or twice, or three times. He may perform wudu on some body parts more than others. All of this is established by the Sunnah.
And among the benefits of the hadith is the permissibility of moving for the sake of the prayer, because the Prophet (peace and blessings be upon him) moved, and he moved Ibn Abbas.
And among them is that the Messenger (peace and blessings be upon him) would pray the night prayer in pairs: two rak'ahs, then two, then two, then two, then two, then two, then two. How many is that? Let us count again from the beginning: two, then two, then two, then two, then two, then two, then he would pray witr (the odd-numbered night prayer). How many? Thirteen rak'ahs. But he prayed them in pairs of two. So it can be said that this is one of the characteristics of the night prayer: to pray thirteen or eleven rak'ahs. Or it can be said that Ibn Abbas counted the two light rak'ahs with which the night prayer begins, because a person should begin the night prayer with two light rak'ahs. When he gets up, he remembers Allah, then performs wudu, then prays two light rak'ahs. This is because Satan ties three knots on the back of his head when he sleeps. When he gets up and remembers Allah, one knot is undone. When he performs wudu, the second is undone. When he prays, the third is undone. For this reason, it was the way of the Prophet (peace and blessings be upon him) to begin the night prayer with two light rak'ahs. He did this himself and commanded it by his saying (peace and blessings be upon him).
And in it is also an indication to dispel the suspicion of those who suspected in the hadith of Aisha that he used to pray eleven rak'ahs: he would pray four, so do not ask about their beauty and length, then he would pray four, so do not ask about their beauty and length, then he would pray three. Some people claimed that he would pray four with one taslim (the closing salam of prayer). This is a mistake. First, because the Prophet (peace and blessings be upon him) is the one who said when asked about the night prayer:
It is in pairs, in pairs
إنها مثنى مثنىSo if someone asks: What is the meaning of her saying "he would pray four, so do not ask about their beauty and length"? We say: Its meaning is that he (peace and blessings be upon him) would pray four long, beautiful rak'ahs with two taslims, then he would rest. For this reason, she said "then he would pray four," meaning he would pray four with two taslims, then he would pray three. This is the meaning of the hadith, which admits no other interpretation. For this reason, the righteous Salaf (the earliest generations) in the tarawih (the Ramadan night prayer) would pray four, then rest, then four, then rest, then three. And from this, tarawih was named, from the word for rest. Yes.