Explanation of the Book of Friday Prayer and the Two Festivals-08b
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The reciter: Yahya ibn Sulayman narrated to us, Abdullah ibn Wahb narrated to me, Amr ibn al-Harith informed me that Abd al-Rahman ibn al-Qasim narrated to him from his father from Abdullah ibn Umar, who said: The Prophet (peace and blessings be upon him) said: .
The Shaykh : (may Allah have mercy on him) This is as he said (may Allah have mercy on him), and as people used to do in his time, making the witr with three, meaning with a single taslim. And success is from Allah.
The reciter: The Imam Abu Abdullah al-Bukhari (may Allah have mercy on him) said in his Sahih, in the Book of Witr.
The Shaykh : The hadith of Ibn Abbas, have we finished it? We have not yet spoken about lying down after the Fajr sunnah, for the Messenger (peace and blessings be upon him) did so until the mu'adhdhin came to him.
It is known that the eyes of the Prophet (peace and blessings be upon him) would sleep but his heart would not sleep. For this reason, the scholars said that sleep invalidates the wudu', except for the Prophet (peace and blessings be upon him), for among his special characteristics is that his sleep does not invalidate his wudu', because his eyes would sleep but his heart would not sleep (peace and blessings be upon him).
Is this rest from sleep a sunnah or obligatory? Is it absolute or with details? There is disagreement on all of this. The strongest opinion stated is what Ibn Hazm (may Allah have mercy on him) chose, that it is obligatory, and that if one prayed Fajr before lying down, his prayer would not be valid. Did you understand? He says that lying down after the Fajr sunnah is obligatory, and if one prayed Fajr before lying down, his prayer would not be valid. This is severe, meaning he made lying down a condition for the validity of the prayer. He argued with a hadith that is not valid, in which the Prophet (peace and blessings be upon him) commanded it. But Shaykh al-Islam Ibn Taymiyyah said about this hadith that it is not authentic, and that what is authentic is only the action of the Messenger (peace and blessings be upon him). If we say it is not obligatory and that the opinion of obligation is weak, what remains is: is it a sunnah absolutely, or in certain circumstances? Some scholars hold that it is an absolute sunnah. They used to tell us about the early predecessors in this land, and perhaps in other lands as well, that when they prayed the Fajr sunnah in the mosque, each of them would go to a side and lie down to implement this sunnah.
And some scholars said: It is a sunnah for one who has tahajjud, so that he may rest after a long tahajjud, because this is the situation that applies to the state of the Prophet (peace and blessings be upon him). And this is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), that lying down after the Fajr sunnah is a sunnah. Yes, a sunnah when? A sunnah for one who has tahajjud, and his tahajjud is long, so he sleeps to rest.
But even so, if we say this and that it is a sunnah with this condition, and a person fears that if he sleeps he will not get up for the Fajr prayer, then here we say lying down is not a sunnah. Rather, if it were said to be forbidden if he has no one to wake him, that would have a basis. The summary is: lying down after the Fajr sunnah is a sunnah for one who has tahajjud, and it is not a sunnah for one who does not have tahajjud.
And in it, also in the hadith of Ibn Abbas, is that the Messenger (peace and blessings be upon him) would pray the voluntary prayers in his house, and he would remain so until the mu'adhdhin came to him to ask permission for the prayer. Yes.
The reciter: Yahya ibn Sulayman narrated to us, Abdullah ibn Wahb narrated to me, Amr informed me that Abd al-Rahman ibn al-Qasim narrated to him from his father from Abdullah ibn Umar, who said: The Prophet (peace and blessings be upon him) said:.
The Shaykh : And this is authentic, we have spoken about it previously.
The night prayer is in pairs. So when you wish to conclude, bow down for one rak'ah to make odd what you have prayed. Al-Qasim said: "We have seen people, since we came of age, making the witr with three, and every matter is broad; I hope there is no harm in any of it."
صلاة الليل مثنى مثنى فإذا أردت أن تنصرف فاركع ركعةً توتر لك ما صليت، قال القاسم :ورأينا أناساً منذ أدركنا يوترون بثلاث، وإن كلاً لواسع، أرجو أن لا يكون بشيء منه بأسThe Shaykh : (may Allah have mercy on him) This is as he said (may Allah have mercy on him), and as people used to do in his time, making the witr with three, meaning with a single taslim. And success is from Allah.
The reciter: The Imam Abu Abdullah al-Bukhari (may Allah have mercy on him) said in his Sahih, in the Book of Witr.
The Shaykh : The hadith of Ibn Abbas, have we finished it? We have not yet spoken about lying down after the Fajr sunnah, for the Messenger (peace and blessings be upon him) did so until the mu'adhdhin came to him.
It is known that the eyes of the Prophet (peace and blessings be upon him) would sleep but his heart would not sleep. For this reason, the scholars said that sleep invalidates the wudu', except for the Prophet (peace and blessings be upon him), for among his special characteristics is that his sleep does not invalidate his wudu', because his eyes would sleep but his heart would not sleep (peace and blessings be upon him).
Is this rest from sleep a sunnah or obligatory? Is it absolute or with details? There is disagreement on all of this. The strongest opinion stated is what Ibn Hazm (may Allah have mercy on him) chose, that it is obligatory, and that if one prayed Fajr before lying down, his prayer would not be valid. Did you understand? He says that lying down after the Fajr sunnah is obligatory, and if one prayed Fajr before lying down, his prayer would not be valid. This is severe, meaning he made lying down a condition for the validity of the prayer. He argued with a hadith that is not valid, in which the Prophet (peace and blessings be upon him) commanded it. But Shaykh al-Islam Ibn Taymiyyah said about this hadith that it is not authentic, and that what is authentic is only the action of the Messenger (peace and blessings be upon him). If we say it is not obligatory and that the opinion of obligation is weak, what remains is: is it a sunnah absolutely, or in certain circumstances? Some scholars hold that it is an absolute sunnah. They used to tell us about the early predecessors in this land, and perhaps in other lands as well, that when they prayed the Fajr sunnah in the mosque, each of them would go to a side and lie down to implement this sunnah.
And some scholars said: It is a sunnah for one who has tahajjud, so that he may rest after a long tahajjud, because this is the situation that applies to the state of the Prophet (peace and blessings be upon him). And this is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), that lying down after the Fajr sunnah is a sunnah. Yes, a sunnah when? A sunnah for one who has tahajjud, and his tahajjud is long, so he sleeps to rest.
But even so, if we say this and that it is a sunnah with this condition, and a person fears that if he sleeps he will not get up for the Fajr prayer, then here we say lying down is not a sunnah. Rather, if it were said to be forbidden if he has no one to wake him, that would have a basis. The summary is: lying down after the Fajr sunnah is a sunnah for one who has tahajjud, and it is not a sunnah for one who does not have tahajjud.
And in it, also in the hadith of Ibn Abbas, is that the Messenger (peace and blessings be upon him) would pray the voluntary prayers in his house, and he would remain so until the mu'adhdhin came to him to ask permission for the prayer. Yes.
The reciter: Yahya ibn Sulayman narrated to us, Abdullah ibn Wahb narrated to me, Amr informed me that Abd al-Rahman ibn al-Qasim narrated to him from his father from Abdullah ibn Umar, who said: The Prophet (peace and blessings be upon him) said:
The night prayer is in pairs. So when you wish to conclude, bow down for one rak'ah to make odd what you have prayed. Al-Qasim said: "We have seen people, since we came of age, making the witr with three, and every matter is broad; I hope there is no harm in any of it."
صلاة الليل مثنى مثنى فإذا أردت أن تنصرف فاركع ركعةً توتر لك ما صليت، قال القاسم : ورأينا أناساً منذ أدركنا يوترون بثلاث، وإن كلاً لواسع، أرجو أن لا يكون بشيء منه بأسThe Shaykh : And this is authentic, we have spoken about it previously.