Explanation of the Book of Prayer-01

The Shaykh : And from Abu Burzah al-Aslami (may Allah be pleased with him), who said: Meaning: it is not affected, so it means pure and means high, which indicates that he (peace and blessings be upon him) hastens with it.
It was, meaning: the Prophet (peace and blessings be upon him), what? He would recommend, we take, if Allah wills, But he (peace and blessings be upon him), as he considers the people, if he saw them gathered, what? He would hasten, and if he saw them slow, he would delay. And so it is befitting for the imam to consider the ma'mums, as will come, if Allah wills, in the benefits. Meaning: before the 'Isha' prayer, because if a person sleeps, either his sleep is deep and he does not rise for the 'Isha' prayer, or he does not go deep into sleep, and he becomes irritable when he is told: "Rise for prayer," and his sleep is scattered and he does not settle in it. Then when he rises, he will rise while lazy and not understanding what he says in his prayer. Therefore, the Prophet (peace and blessings be upon him and his Muslims) disliked sleeping before it. Is this dislike a legal dislike or a psychological dislike? It is possible that it is this or that, but when we look at the causes, it is more likely for us that it is a legal dislike. For this reason, the scholars (may Allah have mercy on them) said: It is disliked to sleep before the 'Isha' prayer. But a person may be exhausted on a day, and if he sleeps, even for an hour between Maghrib and 'Isha', he becomes active. So we say: Sleeping here is not disliked because it is sleep intended to strengthen oneself for worship and to turn to it with energy. And this happens often; many people are very, very exhausted, and if they were to pray, they would not benefit from the expected benefit, so they sleep for an hour or half an hour until the fatigue leaves them. So we say: This sleep is now required. Why? Because it strengthens one for worship, so that a person turns to his prayer while he knows, he knows what he says. For this reason, the Prophet (peace and blessings be upon him) ordered a person, if he rises to pray and sleep comes to him, to lie down and not proceed in his prayer while forcing himself on it. Why? For health reasons and legal reasons. As for the health reasons: doctors, ancient and modern, have agreed that sleeping at the beginning of the night is better and healthier for the body than sleeping at the end. And this is something people know when they used to sleep from the beginning of the night.
Second: that it helps a person to rise for the tahajjud prayer, because if he sleeps from the beginning of the night after the 'Isha' prayer, he rises for the tahajjud active. And third: that if he delays in sleeping, he deprives himself of the tahajjud, and if he rises, he rises while lazy, and he may deprive himself of the Fajr prayer. For this reason, the Prophet (peace and blessings be upon him) disliked talking after the 'Isha' prayer. But hadiths have come that indicate that the Messenger (peace and blessings be upon him) sometimes talked after the 'Isha' prayer? It is said in the answer to these hadiths: The matter in them is easy, the answer to them is easy, and it is that if the benefit or the need requires that he talks, there is no harm. For this reason, the scholars (may Allah have mercy on them) said: Except for the little talk, or the talk for a task, or the talk with the family, this is not a problem. But as for remaining constantly talking after the 'Isha' prayer, especially in talks that are either idle, or are idle, or are forbidden and disobedience, this is not befitting. Rather, if it is disobedience, it becomes forbidden. Allahu Akbar. Meaning: he finishes from it, and the dawn prayer is the Fajr. Meaning: the one he sits with. And these estimates, as you know, happened... that there were no clocks and no lamps in the mosques, so they would record this or estimate this by what you have heard. And without doubt, this is by way of approximation, because knowing a man's companion varies by what? By the strength of the eyesight, the clarity of the weather, the absence of a ceiling, and other such reasons. But the Companions (may Allah be pleased with them), their matter was all simple, without deepening, they mention things by way of approximation. And yet, Sixty verses and one hundred verses, it is known that the recitations differ and the verses differ also. The recitation differs because some people... and some people recite with tartil, is that not so? And perhaps there is between their two recitations of the same part ten minutes. And also the verses differ, so from the verses short, the verses of al-Mursalat are short, the verses of "The Hour has drawn near" are short, the verses of al-Baqarah are long. So by what do we consider? We say: If such things come, we consider the middle. And so we consider in the performance of the recitation from? The middle, not the one who hastens and not the one who slows. And the rest of the speech on its benefits will come, if Allah wills. Yes.

The questioner : Shaykh, may Allah bless you...

The Shaykh : Middle in what? You cannot, you cannot, even the single surah you find it differs in its verses.

The questioner : The single line.

The Shaykh : Your intention by the lines, apparently, and Allah knows best, the line is considered middle, considered middle line... Yes.