Then two rak'ahs, then two rak'ahs, then one rak'ah: meaning he prays eleven rak'ahs, saying the taslim after every two, and he concludes with one.
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The Shaykh : Then two rak'ahs, then two rak'ahs, then one rak'ah: meaning he prays eleven rak'ahs, saying the taslim after every two, and he concludes with one.
Then the Messenger of Allah (peace and blessings be upon him) used to pray two rak'ahs before the dawn prayer: meaning when the Fajr adhan was called, he would pray two rak'ahs, and he would lighten these two rak'ahs until A'ishah said: : because of how he lightened them, then he would lie on his right side until the mu'adhdhin came to call him to prayer, may Allah's peace and blessings be upon him:
In this is evidence that standing in night prayer is eleven rak'ahs, concluding with one.
And it is evidence that it is recommended for a person to pray the rawatib in his home, which is better than in the mosque, especially for the imam.
And in it is also that the imam does not leave his home except for the iqamah; he remains in his home until the time for iqamah comes, then he goes out to the mosque and prays. This is the best, better than the imam advancing and praying in the mosque, where the non-imam waits for the imam and the imam waits for the others. Therefore, the best for him is to delay until near the iqamah of the prayer, unless there is a reason for this, or there is a benefit in his advancing, such as his advancing encouraging the worshippers to advance, whereas if he delayed, they would be lazy. In that case, the benefit is considered.
And in her second hadith: , Sunan Abi Dawud 1341Sahih (Al-Albani) : these are four and four and three: eleven. This is the sunnah, and it is best not to increase in night prayer beyond eleven rak'ahs, or thirteen rak'ahs as the hadith has been authenticated.
And her statement (may Allah be pleased with her):Sunan Abi Dawud 1341Sahih (Al-Albani) : some people have thought that it is four grouped with one taslim, and this is an error, because it has come detailed and clarified that it is four rak'ahs, saying the taslim after every two, and four rak'ahs, saying the taslim after every two, and three rak'ahs. So her statement: Sunan Abi Dawud 1341Sahih (Al-Albani) : contains evidence that if he prays the four with two taslams, he rests a little, because of her statement: : and "then" indicates order with a pause, then he prays the four in two pairs, then the three.
And in this is a hint, or I am pointing out in this issue that it is recommended for a person not to rush in understanding the texts, but rather to gather their scattered parts until he joins some of them to others, and the matter becomes clear to him. Some of the brothers who began to learn, especially the science of hadith: they began to lead people in prayer with four rak'ahs all together, and this is an error, an error against the sunnah and a wrong understanding. : and this is a restriction that it is two rak'ahs, two rak'ahs. It is not possible to pray four in the night except in some forms of witr, where he prays five all together, seven all together, and nine all together, except that he recites the tashahhud in the eighth.
Then the Messenger of Allah (peace and blessings be upon him) used to pray two rak'ahs before the dawn prayer: meaning when the Fajr adhan was called, he would pray two rak'ahs, and he would lighten these two rak'ahs until A'ishah said:
Do I recite with the Mother of the Qur'an?
أقرأ بأم القرآن ؟In this is evidence that standing in night prayer is eleven rak'ahs, concluding with one.
And it is evidence that it is recommended for a person to pray the rawatib in his home, which is better than in the mosque, especially for the imam.
And in it is also that the imam does not leave his home except for the iqamah; he remains in his home until the time for iqamah comes, then he goes out to the mosque and prays. This is the best, better than the imam advancing and praying in the mosque, where the non-imam waits for the imam and the imam waits for the others. Therefore, the best for him is to delay until near the iqamah of the prayer, unless there is a reason for this, or there is a benefit in his advancing, such as his advancing encouraging the worshippers to advance, whereas if he delayed, they would be lazy. In that case, the benefit is considered.
And in her second hadith:
That the Prophet (peace and blessings be upon him and his family) used not to increase, in Ramadan or otherwise, beyond eleven rak'ahs
أن النبي صلى الله عليه وعلى آله وسلم كان لا يزيد في رمضان ولا غيره على إحدى عشرة ركعةAbu Salamah b. 'Abd al-Rahman asked 'Aishah, the wife of the Prophet (ﷺ): How did the Messenger of Allah (ﷺ) pray during Ramadhan ? She said: The Messenger of Allah (ﷺ) did not pray more than eleven rak'ahs during Ramadhan and other than Ramadhan. He would pray four rak'ahs. Do not ask about their elegance and length. He then would pray for rak'ahs. Do not ask about their alegance and length. Then he would pray three rak'ahs.
لأنها سئلت : كيف كانت صلاة النبي صلى الله عليه وعلى آله وسلم في رمضان ؟ قالت : كان لا يزيد في رمضان ولا في غيره على إحدى عشرة ركعة ، يصلي أربعًا فلا تسأل عن حسنهن وطولهن ، ثم يصلي أربعًا فلا تسأل عن حسنهن وطولهن ثم يصلي ثلاثاAnd her statement (may Allah be pleased with her):
He would pray four rak'ahs. Do not ask about their elegance and length.
يصلي أربعًا فلا تسأل عن حسنهن وطولهنHe would pray four rak'ahs. Do not ask about their elegance and length. He then
يصلي أربعا فلا تسأل عن حسنهن وطولهن ثم يصليThen he would pray
ثم يصليAnd in this is a hint, or I am pointing out in this issue that it is recommended for a person not to rush in understanding the texts, but rather to gather their scattered parts until he joins some of them to others, and the matter becomes clear to him. Some of the brothers who began to learn, especially the science of hadith: they began to lead people in prayer with four rak'ahs all together, and this is an error, an error against the sunnah and a wrong understanding.