Note: The following transcript was generated using AI and may contain inaccuracies.
Alhamdulillahi Rabbil Alameen, wassalatu wassalamu ala abdullahi wa rasoolihi, nabiyyina muhammad wa ala alihi wa ashabihi ajma'een.
Ustad Abdur Rahman Hassan, khafidhaka Allah, assalamu alaikum wa rahmatullahi wa barakatuhu. Wa alaikumussalam wa rahmatullahi wa barakatuhu. How are you doing today? I am really good, Allahumma barakatuhu.
MashaAllah, jazakallah khair once again for joining me on the hot seat podcast. Jazakallah for having me, Allah bless you. We of course find ourselves in the month of Ramadan.
And we therefore have a Ramadan related topic that we are going to be discussing today inshaAllah. And that is the issue of salat al taraweeh. How many raqaat should it be? Should it be 8? Should it be 20? Are they both allowed? If they are both allowed, then is there one that is better than the other? This is the kind of topic that we are going to be discussing today.
And we are going to be presenting both sides of the argument inshaAllah as we often do on the hot seat. Before we start, we are going to have some opening questions. That are going to be talking about things like the manners of praying qiyam ul-layl.
The etiquettes and the virtues of praying qiyam ul-layl. And the reason we are going to be doing this is because seeking Islamic knowledge, as people are watching this podcast right now, is a mighty act of worship. And it is not an academic activity, it is a spiritual one.
And therefore before we get into the detailed academic discussion, we should be actually bringing our hearts close to Allah and asking Him to purify it for us. And that is why we are going to start with these kind of topics that might soften the heart. The first question I am going to ask is actually these different terms that we hear in the Quran and the sunnah.
Qiyam ul-layl, tahajjud, salat ul-layl, taraweeh. What is the difference or is there a difference between these different kinds of terminology? JazakAllah khayran for having me on the show. May Allah reward you.
MashaAllah you put a lot of work and effort in organising this and preparing it. May Allah reward you. And may Allah also reward the brothers who are working from behind the scenes, who are putting all of this together, allowing you and I to share what we have with the people.
May Allah reward them and bestow His mercy onto them. And also may Allah make this Ramadan for us a Ramadan where He accepts our righteous deeds, our prayers, our dua, our supplication. Going into the question that you asked, the names that have come regarding qiyam ul-layl or even taraweeh is many.
From those names is number one, qiyam ul-layl. And that is a narration found in Musnad al-Imam Ahmad, al-Tirmidhi, al-Hakim, al-Bayhaqi, al-Shaykh al-Bani authenticated in Hadith Abu Dardar that the Prophet said, Upon you is qiyam ul-layl. Come with qiyam ul-layl.
Why? Because qiyam ul-layl is the deeds and the action of the righteous people before you. It's a means to get closer to Allah SWT. It's a way to expiate our sins for us.
And it is what prevents a person from committing sins. So that's the first name. Because the hadith mentioned in the beginning, Qiyam ul-layl was used there.
Another term that was used was salat ul-layl. Salat ul-layl is another name or another term that's used. And that is based on the hadith of Imam al-Bukhari and Muslim.
Both are narrated in hadith Ibn Umar. A man came to the Prophet and he asked him, The Prophet said, Salat ul-layl is to, to. The Prophet told him.
If one of you is scared of the fajr prayer, is worried that the fajr has ended, the Prophet said, He would just pray one raka'ah or he would pray his witr, which would conclude for him what he's already prayed. So this hadith, the beginning, And the Prophet then said to him, Salat ul-layl mathna mathna. So the word that is used here is salat ul-layl.
This is the second name that's being used. Then we have the third name, which is al-witr. So now the word al-witr is a term that many people are not acquainted with.
Or they don't understand or they don't know. They know it to have one meaning. Or they have another understanding of it.
First of all, al-witr is something that the sharia encouraged. And Imam Abi Dawood narrated, first of all, that the hadith of Buraidah. Buraidah said, I heard the Prophet saying, The Prophet said this three times.
So the witr is a right of Allah, and the person who doesn't do it is not from amongst us. So this is a strong emphasis in regards to it. Al-witr has two meanings.
The first meaning is what you and I and many of us are acquainted with, and a lot of the people watching already know it as, which is the odd numbers that are prayed at the ending. Correct, yeah. And that is based on the hadith.
I mentioned already in Sahih Hayri, And the Prophet ﷺ said to him, This one shows that the witr is what? It's the last odd numbers that you pray. Also al-Imam al-Nasaiyyu wa ibn Majah, and Shaykh al-Bani created it in Sahih, in Sahih ibn Majah, Ubay ibn Ka'bin mentioned, that the Prophet ﷺ used to do witr with three surahs. His witr, the three raka'a of his witr, they used to be these three surahs.
The first one is, the second one is, and the third is, Again, this is the first meaning I'm talking about. Also al-Imam Muslim narrated it in Sahih, Aisha said, So he would do five witr, she said. He would not sit in that five until the ending.
So there would be no tashahud all the way up until the last raka'a. And the last raka'a. Okay.
Five. So this hadith mentions that the Prophet ﷺ She said, So khams is witr. So that's the meaning we know.
There are many other narrations. So you're saying there's another meaning to the word witr as well. Another meaning that has witr is a hadith, You can find it in Jami' al-Tirmidhi, you can find it in Sunan Abu Dawood, and Shaykh al-Nasir authenticated in Sahih al-Tirmidhi, and Shaykh ibn Ubaid, he has a hashiyah on bulughul maram, and he graded it to be hasan.
He said, This narration mentions that Allah ﷻ, the Prophet ﷺ saying to the companions, Allah has bestowed upon you a prayer. Allah has given you, gifted you a prayer. It is better for you than a red camel.
The best of this dunya, anything in this dunya. The best. Then the Prophet ﷺ said, Between those two prayers.
Between when? Salat al-Isha and? Until fajr. So how does that exclude it from the first meaning of witr? It's the same meaning, right? No, now it means the prayer that's prayed between, all of the prayers that are prayed from Isha until fajr, the Prophet ﷺ said. Because the witr that we know, as in commonly, which was the first meaning, that also is prayed between those two times.
Another hadith would emphasize my meaning even more, and I'm going to give you the understanding of the great scholars. For example, al-Imam al-Tirmidhi in his Jami' and Shaykh al-Nasir authenticated it, also al-Nasai from Hadith of Umm Salama. Umm Salama is saying this, So she mentioned that the Prophet ﷺ used to pray this much, 13.
And then when he became old, and he became weak ﷺ, she said he only did nine. And she called the whole prayer witr. And that's what al-Imam al-Tirmidhi in his Jami' al-Tirmidhi in his Jami' That's what he mentions.
He says, And al-Imam al-Tirmidhi mentions in his Jami' that Ishaq ibn Ibrahim mentioned that the Hadith of Umm Salama that I just mentioned right now, What it means is, that he used to pray 13 rak'ah with al-Witr in the night, so the night prayer was attributed to al-Witr. when it's in Ramadan. It's not known for this name, or this name is not a name for it, outside the month of Ramadan.
It's restricted to the month of Ramadan. And this name al-Fuyumi in his Kitab Misbahul Munir, he mentions, he says that the word Taraweeh comes from the word which means It's to remove distress and hardship and burden. Then he said, And Salat al-Taraweeh was derived from that meaning.
It was extracted from that meaning. After four rak'ah, the person will relax. Once you pray four, relax, and the next four, you relax, and then you pray al-Witr.
Okay. So that's why it's called. So it's 11, yeah? So 11 it is, but not just 11.
So that answers the question of the names. There's also another name, which is al-Tahajjud. Tahajjud is in the Quran.
So again, it's Tahajjud. So all of those are names which are synonyms. Okay, they all mean the night prayer, basically.
The prayer in between Salat al-Isha and Salat al-Fajr. They are all synonymous. They all mean the same.
Okay, the next question I had on the list, which I think you've asked and answered it already in the Salat al-Witr hadith that you mentioned, is when is the time that it's allowed to pray the night prayer? Okay, so this is a good question. I think more than just mentioning what time it is, there's another point I also want to discuss, which is, before I go to that, let me mention the time to elaborate. I mentioned, you're right, the hadith of Kharija bin Hudafa and Imam al-Tirmidhi and Abu Dawood.
I mentioned Sheikh al-Bani al-Authenticator, rahimahullah ta'ala, and also Ibn Baz Hassanahu fi hashiyatihi ala bulugh al-Muram. That the Prophet, sallallahu alayhi wa sallam, he said, inna allaha amaddakum bisalatin hiya khayru lakum min humrun na'am. al-Witru ja'alahu allahu ma bayna fima bayna salat al-Isha'i wa salat al-Fajri.
amma ila yatlu al-Fajri. Between those two prayers. So this hadith clearly and categorically tells us that the Salat al-Witr, which is Qiyam al-Layl, is between what? Fima bayna salat al-Isha'i ila an yatlu al-Fajr.
Until Fajr. So that is the time where we pray our prayers. Also the Prophet, sallallahu alayhi wa sallam, had told us in a hadith, man adrak al-subha wa lam yutir fala witra lahum.
Anyone who the Fajr comes and they haven't done their Witr, and the Witr is the last thing that you do for your prayer, your night prayer, the Prophet, sallallahu alayhi wa sallam, said that person has no Witr. Al-Imam Ibn Hibban narrated this in his Sahih. Al-Ibn Khuzayma, al-Abdul Razaq in his Musannaf, and al-Hakim al-Bayhaqi authenticated it, narrated it as well.
Sorry, min hadith Abu Sa'id al-Khudri. Hakim authenticated it. Dahabi also agreed with him on this authentication.
And also al-Albani, rahimahullah wa ta'ala, mentions the authentication of it in his Kitab al-Irwai al-Ghalil. Now there is, and also another hadith the Prophet, sallallahu alayhi wa sallam, said, Before Fajr comes, do your Witr. So all of those Ahadith, they suggest, sorry, go on, you want to carry on? All of those Ahadith suggest that the end time to pray Witr is the start of Fajr, when the Fajr comes in.
And this is the view of a great large number of scholars now. You might think to yourself, is this a view when the Prophet said something? Yeah, there is a dispute whether you can even pray the Witr after Fajr. After the Adhan, after the Salah, what are we saying, what do you mean by after Fajr? So once Fajr enters, the time of Fajr enters, are you allowed to pray Witr or your time is gone? It's expired.
Based on the Zahir of these Ahadith, Before Fajr comes, a Hadith from Muslim, a Hadith from Abu Sa'ud al-Khudri, the Prophet, sallallahu alayhi wa sallam, is saying in a Hadith of Kharija ibn Hudhafa, the Witr between Salat al-Isha' until Fajr comes, a Hadith of whoever realizes the morning and does not pray, then there is no Witr for him. So all those narrations, some scholars, they took the Zahir of it and they took the apparent meaning of it. And so they said that you are not allowed to.
And so Imam al-Tirmidhi says in his Jamia, وَهُوَ قَوْلُ غَيْرِ وَاحِدِ مِنْ أَهْلِ الْعِلْمِ وَبِهِ يَقُولُ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاكُ لَا يَرَوْنَ الْوِتْرَ بَعْدُ صَلَاةُ الصُّبْحِ They do not see the rights of anyone praying Salat al-Witr after Subhah But then there's other scholars who permit it. So what do they base their opinion on? For example, Ziyad mentions that Aba Nahik told him that Aba Darda'in used to address people without Witr to those who reached Subhah. So men from the believers went to Aisha and told her and she said that the Messenger of Allah صلى الله عليه وسلم يُصْبِحُ فَيُوتِرُ وَأَحْمَدُ وَالطَّبَرَانِ وَالْبَيْهَقِيُونَ They base it on this narration.
Abu Darda' gave a khutbah a sermon and in that khutbah he told the people اللَّا وِتْرَ لِمَنْ أَدْرَكَ الصُّبْحَةِ Witr comes there's no Fajr comes in there's no Witr for you anymore. He was given and he said that in his khutbah. فَانطَلَقَ رِجَالٌ مِنَ الْمُؤْمِنِينَ إِلَىٰ عَائِشَةٍ A group of the sahabas or a group of men they went to Aisha whether they're sahabas or not I don't know but the group of men went to Aisha رضي الله تعالى عنها فَأَخْبَرُوهَا They told her what Abu Darda' said.
She said كَانَ رَسُولُ اللهِ صلى الله عليه وسلم يُصْبِحُ فَيُوتِرُ يُصْبِحُ فَيُوتِرُ The Fajr would come in and the Prophet would pray with her. Also similarly Abdullah ibn Abbas رضي الله تعالى عنه By the way why did they go to Aisha? Is there any specific reason? Aisha was as we're going to see when it comes to the Prophet's personal affairs like this night prayers involves a private affair where you would have to stay the night with the Prophet Aisha رضي الله تعالى had knowledge of it and as we're going to see she was one of the most knowledgeable when it came to if not the most knowledgeable I want you to underline that point and remember it It's very important There's no debate about that Okay Also Abdullah ibn Abbas رضي الله تعالى عنه رَقَدَ ثُمَّ اسْتَيْقَضَ He slept and he woke up فَقَالَ لِخَادِيمِهِ He said to his servant أُنظُرْ مَا صَلَى عَن نَاسُهُ Go and look at what the people have done وَهُوَ يَوْمَئِذٍ قَدْ ذَهَبَ بَصَرُهُ From what we see from the narration at this time it seems like he lost his eyesight Abdullah ibn Abbas رضي الله تعالى عنه فَقَالَ فَذَهَبَ الْقَادِيمُ ثُمَّ رَجَعَ The servant went and he checked and he saw that the people had returned He said قَدْ انصَرَفَ النَّاسُ مِنَ الصُّبْحِ The people have prayed the Subh prayer فَقَامَ عَبْدِ اللَّهِ بِنَ عَبَّاسٍ فَأَوْتَرَ ثُمَّ صَلَّى الصُّبْحَةِ رَوَاهُ مَالِكُ فِي الْمُوَطَّةِ So this is now not even after the Adhan of Fajr It's after the prayer has actually been prayed So a group of people prayed But he hasn't prayed his Fajr He hasn't prayed Okay مالك also said أَنَّهُ بَلَغَهُ أَنَّ عَبْدِ اللَّهِ بِنَ عَبَّاسٍ وَعُبَادَةَ بِنَ صَامِتٍ وَالْقَاسِمِ بِنَ مُحَمَّدٍ وَعَبْدِ اللَّهِ بِنَ عَامِرِ بِنِ الرَّبِيعَةَ قَدْ أَوْتَرُوا بَعْدَ الْفَجْرِ This is من بلاغات مالك مالك has بلاغ meaning things that reached him بخاري has معلقات, right? عَبْدِ اللَّهِ بِنَ عَامِرِ بِنِ الرَّبِيعَةَ All of them that they did with him after Fajr يَحَيْبْنُ السَّعِيدِ That he said كَانَ عُبَادَةَ بِنُ الصَّامِتٍ يَأُمُّ قَوْمًا So this is a بلاغ موطع mentioned مالك من موطع as a بلاغ but also mentioned a chain for it يَحَيْبْنُ السَّعِيدِ in Al-Ansari He said كَانَ عُبَادَةَ بِنُ الصَّامِتٍ عُبَادَةَ بِنُ الصَّامِتٍ was one who was leading the people in prayer يَأُمُّ قَوْمًا فَخَرَجَ يَوْمًا إِلَى الصُّبْحِ فَقَامَ الْمُؤَذِّنُ صَلَاةَ الصُّبْحِ فَأَسْكَتَهُ عُبَادَةَ حَتَّى قَال فَأَسْكَتَهُ عُبَادَةَ بِنُ الصَّامِتٍ and he said to him leave, be quiet and then أَوْتَرَ ثُمَّ صَلَّى بِهِمُ الصُّبْحَ عُبَادَةَ بِنُ الصَّامِتٍ was leading the prayer for the people he's the imam of the masjid so he entered, the mu'adhin did the adhan wanted to do the adhan, sorry the mu'adhin wanted to do the adhan عُبَادَةَ بِنُ الصَّامِتٍ silenced him, said be quiet don't do the adhan and he went and he did it with her the salah has entered yeah, because otherwise the mu'adhin wouldn't be ready to do the adhan ثُمَّ أَوْتَرَ ثُمَّ صَلَّى بِهِمُ الصُّبْحَ then he led the prayer all of this, what does it show? it shows that there are scholars on this side and there are scholars on this side so when we have actions of the companions وَذِي اللَّهُ عَنْهُمْ أَجْمَعِينَ and narrations from the prophet صلى الله عليه وسلم himself praying wital after salat al fajr has entered how do we reconcile these? so this is important it's a tariqah and it's a manhaj that we need to really look into as muslims, when we look at an ayah from the quran or a hadith from the prophet صلى الله عليه وسلم we have to look at it through the lens of the sahabas and how they saw it we can't just pull out a verse or an ayah without looking at the understanding of the companions and how they understood it and then after that the تَابِعِينَ الأَتْبَعُوا تَابِعِينَ Sufyan al-Thawri has a very famous statement that he says إِنْ إِسْتَطَعْتَ أَنْ لَا تَحُقَّ رَأْسَكَ إِلَّا بِأَثَرِ فَفْعَلْ Sakawi mentions this in his كتاب فَعْتُ المُغِيث when he talks about the أَدَابُ طَالِبِ الحَدِيث the manners that's required from a scholar, a person of hadith is that to even find evidence to scratch your head, do so and Imam Ahmad has a very famous statement إِيَّاكَ أَنْ تَتَكَلَّمَ فِي مَسْأَلَةٍ لَيْسَ لَكَ فِيهَا إِمَامٌ do not talk about a matter where you don't have an imam for it someone preceded you basically نعم so all these issues how do we Ibn Abdul Barth talks about it he says رُوِيَ هَذَا الْقَوْلُ عَنْ مَسْعُودِ all these views that I mentioned right now of praying after Fajr and then they clear a hadith that on the dhahir it seems that you can't pray when Fajr comes in so he said رُوِيَ هَذَا الْقَوْلُ عَنْ مَسْعُودِ this view of praying after Fajr has been narrated from Ibn Mas'ud Ibn Abbas Ubadah ibn Samit Abu Darda Hudhaifa Aisha Malik Shafi'i Ahmed ibn Hanbal Abu Thawr Ishaq Jama'at and it's the same with Ibn Abdul Barth that's the strongest to me he says لِأَنِّي لَا أَعْلَمُ لِهَا أُولَٰئِ الصَّحَابَةِ مُخَالِفًا مِنَ الصَّحَابَةِ I don't know any companions who oppose those companions فَدَلَّ إِجْمَعْهُمْ عَلَىٰ أَنَّ مَعْنَ الْحَدِيثِ and so now he mentions the meaning of the hadith now which is what the hadith means أَنْ يَكُونَ ذَلِكَ لِمَنْ قَصَدَهُ وَأَعْتَمَدَهُ he's talking about a person who deliberately does it then that person has no witness deliberately intends not to pray witr they're awake at night they say I'm gonna go to sleep I haven't prayed witr but I'm just not gonna pray tonight I'm gonna sleep and then later they wake up and they say I'm gonna pray I've changed my mind or they watch the time go and they're like yeah let me just I'll do it I'll do it later they just let it go because of their negligence they are the ones that are being referred to here which is that the person who doesn't do witr before fajr has no witr that's the people he's talking about not allowed to pray after fajr but all these evidences that we brought from the sahabas it was because they had reasons to do it so that's how to reconcile between all of those narrations so that's the fact that then again so someone who goes to sleep accidentally they intend to pray witr but they fall asleep tiredness overcomes them and they fall asleep and they wake up at the start of fajr time they hear the adhan for that person they can actually pray witr even after the salah of fajr correct mashallah another point I want to mention I know you haven't asked me but I think it's worth mentioning here which is the most virtuous time to pray he said it's between isha and to fajr now what's the best time to pray Jabir ibn Abdillah radiallahu ta'ala he says this hadith Jabir ibn Abdillah radiallahu ta'ala he mentions that the prophet sallallahu alayhi wa sallam he said anyone who's scared he's scared that he will not wake up for the last part of the night they do it at the beginning the beginning the first portion of the night if you're scared and you're worried and you're like I'm worried I may not wake up okay do it awwal alayh past experience has told you that you're not good at waking up and things like this and anyone who hopes inshallah ta'ala he can stand up at the last portion of the night do it at the last part because praying late is the best one is mashhoodatan means is witness so the angels are present mashhoodatan means the angels are present so the person he should try his hardest put effort in making sure that they pray and then sorry the end of the hadith just mentioned in English he said he categorically said that is better that is better there you go so there's no discussion with that it's better to pray in the last part of the night also that's how the sahabas understood it al imam al bukhari narrated that abdul rahman ibn abdul qari said this was the time when umar ibn al khattab was bringing the people together he said abdul rahman ibn abdul qari narrated ni'ma al bid'atu hadhihi wa allati yalaboona anha afdalu min allati yaqoomuna yaqoomuna ni'ma al bid'atu hadhihi wa allati yalaboona anha afdalu min allati yaqoomuna yureedu aakhira allayli wakana al nasu yaqoomuna awwalahu al imam bukhari muslim bukhari specifically narrated that abdul rahman ibn abdul qari said one night i came up with umar ibn al khattab radi allahu ta'ala and umar saw in the masjid the people were the people were dispersed everyone prayed by himself and then another night he saw or that night he saw another group of people praying in the same and in a corner with a group of each other and one was praying by himself over there they were all scattered all over the place umar then said i wish and i hope and i'm hoping i can bring all of these people under one reciter okay then umar did that first it was a wish then he made it into a conviction and he made it happen so he brought them all together under the great reciter the qari of the sahabas ubay ibn ka'bin radi allahu ta'ala anhu or from the qurra of the sahaba ubay ibn ka'bin the next night he came out on them again umar radi allahu anhu and the people were praying under their reciter all united and all praying together and he said what a great example that has been set here and even that phrase because i know some people might listen to that phrase there might be a discussion about that we've covered that extensively in the hot seat previously on the episode we did about innovation which i think from memory was the third episode we've ever done the hot seat anybody wants an explanation of that phrase they can go there inshallah exactly and it can't even be innovation because it was something that the prophet did alayhis salatu wasalam clearly but what umar meant here is the linguistic usage of the word bid'ah not the technical meaning of the word bid'ah this is the part that concerns me from the narration which is umar said what they are doing right now which is that they pray in the first portion of the night what is better is that they pray in the last part because they sleep in the last part of the night and they pray in the first part of the night so he's saying what they sleep from what they sleep at the time they're sleeping is better than the time they're praying right now it's better that they flip it they flip it and the people used to pray at the beginning so this all shows us that the person should try their hardest to pray the last part of the night if they have the ability to pray inshallah okay next question I have and again remember that one of the reasons why we're asking these questions at the start is for the listener and even for us to bring our hearts close to Allah and ask him to purify it for us this is something that we should be listening to with an attentive ear so we can implement it even in the Taraweeh Salah that we're praying tonight inshallah and the rest of Ramadan what are some of the etiquettes and manners of how we can pray Qiyam ul-Layl how should we approach Qiyam ul-Layl so the person should intend from their sleep that they go to that they're going to wake up for the Qiyam so the manners even start that early on it starts that early and that you look at your sleep you look at your sleep as a form to to nurture your body to worship Allah subhanahu wa ta'ala the Prophet said sallallahu alayhi wa sallam in a hadith al-Imam al-Nasai and Abu Dawood and Malik narrated in hadith Abu al-Darda radiallahu ta'ala authenticated it man ata firashahu wa huwa yanwi an yaqooma yusalli min al-layli fa ghalabatu aynahu hatta asbah kutiba lahu ma nawa wakana naumuhu sadaqah wakana naumuhu wakana naumuhu sadaqah wakana wakana wakana naumuhu sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah sadaqah wakana wakana naumuhu sadaqah naumuhu sadaqah wakana naumuhu sadaqah wakana sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah wakana sadaqah wakana sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah naumuhu sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah naumuhu sadaqah wakana naumuhu wakana naumuhu sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah wakana sadaqah wakana naumuhu sadaqah wakana naumuhu sadaqah wakana Hafidh Ibn Hajar in Fatih Al Bari he brings the quote of Ibn Battal Ibn Battal is a great scholar Hafidh quotes him a lot in his Fatih Al Bari Ibn Battal he said Anyone who he reaches them this hadith they should seize the opportunity and they should come with intention Ikhlas good intent if you hear this hadith we don't know in our life what we do if it's ever going to be accepted true and knowing that by doing this action our salah is going to be accepted it's a great deed it's a great opportunity Allah says in the Quran Allah accepts the dua and the supplication and the prayer and the righteous deeds of the pious people because we know we're not from the pious people it worries us whether our action is going to be accepted Imam Al Hasan Al Basri he said he said I wish I knew that Allah will accept one prostration from me imagine our whole entire prayer will be accepted from you not sajdah but a prayer will be accepted from you a wudu will be accepted from you a dua that you made will be accepted from you and this shows the virtue of this and also another point that needs to be pointed out here is that the person who would make that dua because the hadith does say that person is not fully awake for them to remember to say this dhikr means it's a person who used to what? always have dhikr on their tongue on their tongue Allahu Akbar in Fath Al Bari I came across that he mentions he says he's a narrator from Imam Al Bukhari he says about Imam Al Bukhari Al Firabri says I let this dhikr flow on my tongue and that's an ayah in the Quran where Allah says guidance in the speech which you have said so if a person wakes up this is what they should do as for wiping your hand on your face it's based on the hadith of Imam Al Bukhari narrated from the hadith of Ibn Abbas where the Prophet was one the Prophet woke up and he started to wipe his hand on his face the last ten verses of Surah Ali Imran the Prophet recited it in Arabic reciting all of those verses to the end of Surah Ali Imran the Prophet shallallahu alaihi wasallam will read it also Hudhaifah Ibn Ulyaman he said reciting all of those verses Hudhaifah Ibn Ulyaman he said the Prophet shallallahu alaihi wasallam was one but if he woke up at night for tahajjud reciting all of those verses means his mouth he would put the miswak in his mouth and clean his mouth his mouth alayhi salatu wasalam and this is something that the sahabas took from the Prophet alayhi salatu wasalam and they used to do reciting all of those verses he says reciting all of those verses if one of you wakes up at night means use your miswak reciting all of those verses if one of you gets up for night reciting all of those verses and then does the wudu reciting all of those verses and then gets up for the prayer reciting all of those verses an angel will come to you reciting all of those verses and the angel will stand behind you he will listen to your recitation reciting all of those verses the angel will come closer and closer reciting all of those verses the angel's mouth will come closer to your mouth reciting all of those verses and there is not a verse that you recite except it enters the stomach of the angel we did mention remember that the layl is what? mashhoodah witnessed by the angels and we all know the angels don't like bad smell the prophet s.a.w. told us that the angels they dislike the bad smell that comes from people that's why we shouldn't have an onion when we go to the masjid also reciting all of those verses he said reciting all of those verses reciting all of those verses was one that if you woke up for the prayer night prayer reciting all of those verses he loved a nice smell reciting all of those verses he loved to have a clean garment reciting all of those verses mentions this in his kitab reciting all of those verses tamim al-dari another companion reciting all of those verses tamim al-dari was one that if he woke up for the tahajjud he would pour on himself So Bil Ghalia, Ghalia was a certain perfume, he would pour it on himself and he would buy he bought a garment for the night prayer and Imam Muhammad Nasr Al Marwazi mentions this in his Kitab Qiyam Al Layl and Qiyam Al Ramadan. Also there was a man by the name of Ibn Muhayrizin, Ibn Muhayrizin, Ibn Muhayrizin and Imam Al Awza'eeu said, man kaana muqtadiyan, about this man, before I mention what he used to do because a lot of people may not know who he is, Imam Al Awza'eeu, Imam Ahl Al Sham said about him, man kaana muqtadiyan, fal yaqtadi bimithri Ibn Muhayrizin, if one of you is going to hold on to someone, hold on to Ibn Muhayrizin, inna Allaha lam yakun liyudhilla ummatan feeha Ibn Muhayrizin, Allah Azza wa Jalla is not one to misguide a nation in which he is in.
He was, if he would pray at night, he would request for that perfume Bil Ghalia, he would pour it to the extent that it would soak his clothing, he would pour it on his garment, on his clothes, to the extent that it would soak his clothing. So that's what a person should do when it comes to the night prayer, you're going to stand in front of Allah, if you're going to stand in front of a ruler, you know how you take care of your appearance and the way you look, you'll groom yourself and you'll beautify yourself. You're standing in front of the king of all kings.
Let's take a moment to really digest those narrations, a lot of us are going to be inshaAllah praying Salat al-Tarawih this month, we mentioned at the beginning, Salat al-Tarawih, Qiyam al-Layl, they're all synonyms. How many of us actually go to the masjid to pray Salat al-Tarawih and actually put on our best garments, have a specific garment for this prayer and put perfume on ourselves, brush our teeth before we go? Some of us just wake up and without washing our face, without brushing our teeth, without making our clothes look clean, we would just rush and then stand up for prayer. In pyjamas even.
Okay, next question I have and it's the final one I have from this opening section inshaAllah, give some encouragement for people to pray Qiyam al-Layl, Tarawih, what are some of the virtues of praying Qiyam al-Layl? Allah subhanahu wa ta'ala spoke about the night prayer, many verses in the Quran, he encouraged the people to come with it, Allah says وَمِنَ الَّيْلِ فَاتَّهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ بَقَابًا بَحْبُودًا This is in Surah Al-Isra, in Surah Al-Sajdah Allah says about the believers when he talks about their quality تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَهُمْ يُنْفِقُونَ That they don't sleep, they leave their bed, they're running away from their bed and they go into their night prayer to ask Allah subhanahu wa ta'ala, hoping for Jannah and wanting Jannah from Allah subhanahu wa ta'ala and fearing the hellfire. Allah even said about them كَانُوا قَلِيلًا مِنَ الْلَيْلِ مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ Little they spend in the night, they would wake up and beg Allah subhanahu wa ta'ala. Even Allah mentioned وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَىٰ الْأَرْضِ هَوْنَ وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا وَالَّذِينَ يَبِيْتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا Allah mentioned that they would be in sujood and huqoor.
Even when Allah praised the sahabas, Allah says about them وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَىٰ الْكُفَارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَوُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا سِيمَاهُ فِي وُجُوهٍ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَالٌ فِي التَّوْرَاتِ وَمَثَالٌ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْآهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَىٰ سُوْقِ إِلَىٰ أَكْرِ الْآيَاءِ Also this quality of praying and light prayer in Ramadan more and even outside Ramadan as well because the lord of Ramadan is the lord of every other month. It's something that the Prophet used to make sure he sticks to alayhis salatu wasalam to the extent that he would actually physically harm his body. Al-Imam Al-Bukhari and Muslim both narrated in their Sahih in the hadith of Aisha that the Prophet ﷺ used to get up in the middle of the night until his feet would break.
Aisha said, Why do you do this, O Messenger of Allah? Allah has forgiven you for your sins and for what you did later. He said, Don't I like to be a grateful servant? So when he had a lot of meat, he sat down and prayed. When he wanted to kneel, he stood up.
He read and then knelt. Aisha she says, The Prophet ﷺ used to stand up at night until his feet would break. Al-Mughirat ibn Shu'ba mentions another wording, not just his leg would actually swollen, even his shin.
So Aisha said to him, O Messenger of Allah, Hasn't Allah not forgiven you for your past sins and your upcoming sins? For any mistakes that you were to do, it will be forgiven for you. Why do you do this to yourself? The Prophet ﷺ responded, He said to her, Don't I like to be a grateful servant? Do I not want to be a slave who shows gratitude to his Lord? The Sahabas sensed that from the Prophet ﷺ that he was one who prayed to Allah ﷺ. Abdullah ibn al-Ghawaha said, وَفِينَا رَسُولُ اللَّهِ يَتْلُو كِتَابَهُ إِذَا انْشَقَّ مَعْرُوفٌ مِنَ الصُّمْحِ صَاطِعُ أَرَانَ الْهُدَىٰ بَعْدَ الْعَبَى فَقُلُوبُنَا بِهِ مُوقِنَاتٌ أَنَّمَا قَالَ وَاقِعُ يَبِيتُ يُجَافِي جَنْبَهُ عَنْ فِرَاشِهِ إِذَا اسْتُثْقِلَتْ بِالْكَافِرِينَ الْمَضَاجِعُ When the disbelievers were sleeping and they were snoring, our Prophet ﷺ was praying and he spent his time in the night prayer. Daytime he was fasting and at night he was praying.
Also, it is from one of the greatest means to enter Jannah. عَبْدُ اللهِ مِّنِ السَّلَامِ رَضِيَ اللَّهُ تَعَالَى عَنْهُ يِسَدْ لَمَا قَدِمَ النَّاسُ وَلَمَا قَدِمَ النَّبِيُّ صَلَى اللَّهُ عَلَيْهِ وَسَلَامًا المَدِينَةَ جِئْتُ فَلَمَّا تَبَيَّنْتُ وَجْهَهُ عَرَفْتُ أَنَّ وَجْهَهُ لَيْسَ بِوَجْهِ كَذَّابٍ فَكَانَ أَوَّلُ مَا قَالَ أَيُّهَا النَّاسُ أَفْشُوا السَّلَامِ وَأَطْعِمُوا الطَّعَامِ وَصِلُوا الْأَرْحَامِ وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامًا تَدْخُلُوا الْجَنَّةَ بِالسَّلَامِ And Imam al-Tirmidhi and Ibn Ubaid narrated this. عَبْدُ اللهِ مِّن السَّلَامِ was a rabbi.
He was a Jew rabbi. He said, when the Prophet came to Medina, the people rushed at the Prophet ﷺ. جَفَلَ النَّاسُ One of the narrations mentions. The people, they charged at the Prophet ﷺ. Okay, they want to see him.
Muhammad came ﷺ. Everyone wanted to see him. He says, فَكَانَ أَوَّلُ مَا قَالَ From the first thing that he said ﷺ was what? أَفْشُوا السَّلَامِ Spread the greetings. أَفْشُوا السَّلَامِ وَأَطْعِمُوا الطَّعَامِ Feed the ones who are in need.
وَصِلُوا الْأَرْحَامِ Keep the ties of kinship. وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامُ تَدْخُلُوا الْجَنَّةَ بِالسَّلَامِ Pray at night when the people are sleeping. You would enter Jannah in peace.
Wow. Also from the virtues of Qiyamul Layl is it's a form to expiate our sins and our shortcomings. I mentioned already the hadith of the Prophet ﷺ when he said عَلَيْكُمْ بِقِيَامِ اللَّيْلِ فَإِنَّهُ دَأْبُ الصَّالِحِينَ قَبْلَكُمْ وَقُرْبَةٌ لَّكُمْ إِلَىٰ رَبِّكُمْ وَمَكْفَرَةٌ لِّسَيِّئَاتٍ وَمَنْهَاتٌ عَنِ الْإِثْمِ It's the deed of the righteous people.
And it is also a way to get nearness to Allah. And it's an expiation for our sins. That's what it is.
Also Qiyamul Layl is the best virtuous action after the prayer. After the five daily prayers that we pray, the best prayer is Qiyamul Layl. Imam Muslim narrated in his Sahih, from the Hadith of Abu Hurairah, that the Prophet ﷺ said, أَفْظَلُ الصَّلَاةِ مَعْدَ الْمَكْتُوبَةِ الصَّلَاةُ فِي جَوْفِ اللَّيْلِ That the best prayer after the obligatory prayer is الصَّلَاةُ فِي جَوْفِ اللَّيْلِ The prayer that is prayed in the middle of the night.
So all of these things give us the idea and the insani of the virtues of Qiyamul Layl. There are many more other virtues you can find if you look at the Qur'an. May Allah make us from those people who are consistently and continuously praying at night to their Lord.
Ameen. JazakAllah khair. Really appreciate that.
And that should, by the will of Allah, soften some of the hearts, including ours. And now we can talk about the discussion at hand. We're talking about how many raka'ats should be for the Salat al-Tarawih.
This is a common topic that is often discussed all over the world. And some people have different views on it. And some people are quite staunch and firm upon their view as well.
I think it's worth it to start mentioning the two views we're going to be representing today. I'm happy for you to explain the best view. I'll explain my view, and you can explain your view inshaAllah.
The view that I'm going to be representing today is that Salat al-Tarawih, Qiyamul Layl in the month of Ramadan, and outside of the month of Ramadan, cannot exceed 11 raka'at. It cannot go over that. If it does, then it's an innovation.
This is the position that I'm going to be representing today. Your position? My opinion inshaAllah and my view on this issue is the view of the scholars who say that there is no restriction for Qiyamul Layl. You can pray as much as you like and there isn't a restriction to it.
So it could be 11, it could be 20, it could be 30, it could be 40? It could be 100, 200. Jimmy? Okay, I'm going to start with my position inshaAllah. My position revolves predominantly around one hadith.
It's a hadith narrated by Abu Salma ibn Abdur Rahman, where he said, I asked Aisha radiAllahu anha, how is the prayer of Allah's Messenger sallAllahu alayhi wa sallam, during the month of Ramadan? This is exactly what we want to know. She said, Allah's Messenger sallAllahu alayhi wa sallam never exceeded 11 raka'at in Ramadan or in other months. Ma kana RasoolAllahi sallAllahu alayhi wa sallam yazeedu fee ramadana wala fee ghayrihee ala ahdaa ashrataa raka'at.
This is the hadith of Aisha radiAllahu anha and then she goes on to explain and describe his prayer, but that's the shahid from the hadith that I want. Again, I'm going to repeat it. Allah's Messenger sallAllahu alayhi wa sallam never exceeded 11 raka'at in Ramadan or in other months.
The position I'm representing, this is a clear-cut nafs in the issue, sahihun salihun. As for the authenticity, it's not going to be debated even from the other side. It's narrated fee sahihain in the sahih of Imam al-Bukhari and the sahih of Imam al-Muslim.
It's not going to be disputed, like I said, even from the other side. As for being salih, it's being direct in what Aisha radiAllahu anha is saying. It's clearly and categorically telling us that the Prophet's prayer sallAllahu alayhi wa sallam at night never exceeded 11 raka'at in Ramadan or in other months.
If this is the case for the Prophet sallAllahu alayhi wa sallam, he is the one who has been set for us as an example to follow. And he prayed the night prayer for 20 years. Qur'an Shaykh al-Bani, in one of his books, mentioned 20 years.
Not just, this is now talking about istimlal, it's not just one-off here or there. Consistently, for 20 years, yet never, not once, according to this hadith, until you prove otherwise, not once did he exceed 11 raka'at. He is teaching us that this is a prayer that is restricted.
You cannot go over it. That's what he is teaching us. And there's another hadith, The Prophet sallAllahu alayhi wa sallam said, pray as you have seen me pray.
If we're not going to listen to him in that command, pray as you have seen me pray, when he is clearly showing us in this hadith that it is restricted to 11 raka'at, then what are we going to listen to him in? Number one. Second point I want to make is who is telling us this information? It's our mother, Aisha radiAllahu anha. You mentioned before, and that's why I smiled and said I want you to underline this, that she knew the private affairs of the Prophet sallAllahu alayhi wa sallam.
Nobody knew his prayer better than she did. And she's the one who's informing us of this hadith. Next point I want to make is that opposing the Prophet sallAllahu alayhi wa sallam, and it's all related to this one hadith.
I'm not going to go outside this hadith. I'm sure the discussion will bring other narrations. But this one hadith, I'm sticking onto it to prove my first point.
Opposing the Prophet sallAllahu alayhi wa sallam in this is the same way as opposing him in other aspects of the prayer. For example, when he commands us to pray the way we saw him praying, anyone who prays other than that, even in other prayers, we say this is an innovation. How can you pray five rak'aat for dhuhr, for example? Similarly, he's showing us that the salat al-layl or taraweeh or qiyam al-layl is restricted to 11 rak'aat.
I'm now going to go in a little bit deep on the same hadith. This is a little bit now the next level and it's going to be a little bit technical. But inshaAllah, it's something I want the people to pay attention to inshaAllah.
The sunnah of the Prophet sallAllahu alayhi wa sallam can be divided into different types. For example, we have as-sunnah tul qawliyah, statements of the Prophet sallAllahu alayhi wa sallam. We have as-sunnah tul fi'liyah, actions of the Prophet sallAllahu alayhi wa sallam.
I'm going to go into the different types of sunnah. I've only got four with me and I'm going to apply it to this particular issue. With regards to as-sunnah tul qawliyah, do we have statements of the Prophet sallAllahu alayhi wa sallam that is clearly and categorically telling us that we can pray as much as we want in qiyam ul-layl or taraweeh? This is the side that you're representing now.
Do we have any evidence on that side? We don't. If you have one, you can bring it inshaAllah. But I'm claiming that we don't.
Even the hadith, as-sallahu alayhi wa sallam, it's not the maf'oom of that is what you're taking. It's not the mantook. It's not saying clearly.
It's talking about the kayfiyah. It's talking about how we pray. After every two raka'at, we have a taslim.
As we're saying that this is unrestricted and therefore we can pray unrestricted, we need evidence for that. I also have to be fair and just. On my side, I don't have a sunnah qawliyah that clearly says that it's restricted to eleven.
So, so far in that first type of sunnah, we don't have anything, neither of us. As for the sunnah fi'aliyah, this is where I'm bringing something to the table and I've already brought that, which is the hadith of Aisha radiyAllahu anha, clearly saying never in Ramadan, not outside of Ramadan, did the Prophet salallahu alayhi wa sallam pray eleven raka'at. You now have to bring something to the table.
My claim is that you don't have anything that is authentic to bring to the table and therefore we're restricted to this hadith. There's another kind of sunnah, sunnatu at-taqririyah. This is where the Prophet salallahu alayhi wa sallam sees something happen and he gives his tacit or silent approval because we know that no munkar would take place in front of our beloved Prophet salallahu alayhi wa sallam except he would clarify it and say this is wrong.
In twenty-three years of Prophethood, we never, this is something that I want the people to pay attention to, in the life of the Prophet salallahu alayhi wa sallam we never have one narration where anybody around him prayed more than eleven raka'at and he saw it and he stayed silent and he said this is good. It just didn't happen in his life. All of the people in his life salallahu alayhi wa sallam understood that this is a hard limit that we don't go over.
This is the position I'm representing. The fourth type of sunnah is something that I really want the people to ponder over. You mentioned this type of sunnah before.
As-sunnatu at-tarqiyah You said before on this very same podcast that when the Prophet salallahu alayhi wa sallam doesn't do something in an act of worship then even if he doesn't tell us not to do it we should also follow him and not do that. For example, many people ask how do you know that it's an innovation or what is the evidence that it's an innovation to celebrate the Prophet's birthday salallahu alayhi wa sallam. The Prophet salallahu alayhi wa sallam never told us directly not to celebrate his birthday salallahu alayhi wa sallam.
Even the hadith of the Eidain it still needs a mafoom that's applied to that. He never told us directly do not celebrate my birthday salallahu alayhi wa sallam. One of the evidences that we bring to the table in this masalah is that the Prophet salallahu alayhi wa sallam did not do it.
Therefore, we should not do it. Again, apply this to the topic that we are discussing today. The Prophet salallahu alayhi wa sallam hadith Aisha in Bukhari and Muslim he did not pray more than 11.
It's not appropriate for any Muslim to hear that and to think I know better than the Prophet salallahu alayhi wa sallam. Even though there are general ayaat and general evidences that encourage lots of ruku, lots of sujood the Prophet salallahu alayhi wa sallam was more aware of those ayaat than we are and he didn't apply it in a manner not once in his life 20 years of praying qiyam ul-layl every single night not once in his life did he say I'm just going to go over just once. That's my argument and the final thing that I'd end with is that for the Muslims at home who are listening to this podcast if you want to be from the people that love Allah and the people that Allah loves then stick to the Sunnah of the Prophet salallahu alayhi wa sallam.
Allah says قُلْ إِن كُنْتُمْ تِخِبُّونَ اللَّهَ فَاتَّبِعُونِي يُخْبِبُكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ Allah is telling the Prophet salallahu alayhi wa sallam to tell us قُلْ it's a command to tell us if you love Allah then follow me i.e. the Prophet salallahu alayhi wa sallam. Allah will love you He will forgive you for your sins He is the Forgiving the Merciful. If you want to be part of this ayah if you want to be part of this group of people stick to the Sunnah of the Prophet salallahu alayhi wa sallam don't look left don't look right you have a clear cut hadith in this issue hadith Aisha the Prophet salallahu alayhi wa sallam never inside Ramadan or outside Ramadan exceeded 11 raka'at in a Qiyamul Layl that's my argument now inshallah you have your opportunity to respond JazakAllah khair First of all may Allah bless you for presenting your points and giving your evidences mashallah now listen to mine inshallah bismillah my argument is that Qiyamul Layl ليس له حد it has no limit يعني there is no limit in the Quran and there is no limit in the Sunnah okay it's my chance to prove this inshallah and what is that meant the acts of obedience other than the obligatory the voluntary acts are divided into two there are Nawafil known as Mutlaqah unrestricted you can do as much as you like and there are Nawafil which are known as Muqayyada okay Muqayyada meaning restricted this voluntary prayer is restricted from the prayers that are restricted are like Salatul Qusuf that which we pray on the eclipse okay solar or the lunar eclipse Qusuf and Khusuf the difference the second one is the Rawatib Sunan Rawatib which is 12 Raka'a a day it's restricted it's numbered you can't add nor can you reduce okay it's important that's the first type which is known as what Nawafil Al Muqayyada that's restricted there's a number to it the second category is Nawafil which are Mutlaqah meaning they are unrestricted there's no added to it Al Imam Ibn Hajar Al Haytami in his Kitab Al Fatawa Al Fiqhiyat Al Kubra he says Wal Farquh Bainahu Wa Bain Ghayrihi Anna Shari'a Lam Yaj'al Lahu Adadan Wa Fawwadahu Ila Kheerati Al Mutabidi the me the Dhabid yes we're gonna ask the Dhabid for the voluntary prayer that's unrestricted is that the Shari'a or the legislator Allah hasn't given it a number a figure okay and the Prophet can I ask a question and the last part of the question Wa Fawwadahu Ila Kheerati Al Mutabidi and the matter has been placed in the hand of the worshipper so the worshipper has the right to choose what number he wants Allah hasn't given it a number nor has the Prophet Alayhi Salatu Wasalam what's your question for the eclipse prayer where did Allah or his Messenger Sallallahu Alaihi Wasallam give a number the Prophet Sallallahu Alaihi Wasallam gave it two Raka'ah where did he give it the hadith that is two Raka'ah every Raka'ah there is two Ruku' two Sujood two would you call it now there are disputes of the narrations that have come there is a limitation to it is that just because the action of the Prophet Sallallahu Alaihi Wasallam or is that a statement that he made statements as well you have a statement for example let's take the Rawatib the Prophet Sallallahu Alaihi Wasallam has said the number Alayhi Salatu Wasalam twelve Raka'ah whoever prays it would be from a house will be built for them in Jannah and the Prophet did the twelve Alayhi Salatu Wasalam now which prayers does those twelve fall under is a dispute give or take there was Khilaf on that issue but that being said the number is agreed upon in my research I couldn't find a statement of the Prophet Sallallahu Alaihi Wasallam talking about the eclipse prayer I just saw everyone narrating it this is how he prayed it so two things I want us to understand is the fact that there exists Sunan Sunan there are Muqayyada I don't mean you disagree right there are if the Prophet Sallallahu Alaihi Wasallam clearly says a number then of course there is a number there so like for example Sunan Al Rawati you believe there is twelve Raka'ah I believe there is twelve is it only twelve twelve sorry yeah twelve Sunan you believe only twelve yeah only twelve ok yeah so it is restricted to twelve right yeah because of the statement of the Prophet Sallallahu Alaihi Wasallam and the Prophet Sallallahu Alaihi Wasallam did it now that is Muqayyada you cannot add or reduce now you another thing is who has got the choice to choose no one only Allah has the choice on his Masjid agreed agreed the second one is that it is unrestricted you can pray as much as you like and an evidence for that is the Prophet Sallallahu Alaihi Wasallam told us in a Hadith anyone who comes to the day of Jumu'ah before the Imam does the Khutbah enters the Masjid early comes there and prays what has been written for him this is a what unrestricted so you can get up to keep going until the Imam comes you can keep praying that's so me and you our discussion is which category which is those two categories I agree both those categories exist ok my argument is that it falls under the category which is Mutlaqah unrestricted ok the reason for that is because number one I looked at the Qur'an pondered over the verses of the Qur'an great Ulema before me have done the same the Salaf as-Saleh did the same and they realized from the Qur'an that it is mentioning this act of worship of Qiyamul Layl unrestrictedly which is Mutlaqah that's what the word means ok for example Allah says فَقْرَأُوا مَا تَيَسَّرَ مِنْهُ Surah to what? Muzammil Surah to Muzammil the beginning what was he talking about? Muzammil قُمِ اللَّيْلَ إِلَّا قَلِيلًا نِصْفَهُ أَوِنْ قُسْ مِنْهُ قَلِيلًا أَوِ زِيدَ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا he's talking about what prayer? Qiyamul Layl فَقْرَأُوا مَا تَيَسَّرَ مِنْهُنَا is the abrogation of that first portion of the surah right? فَقْرَأُوا read here doesn't mean read I have a question here if that's okay sorry here doesn't mean read, carry on فَقْرَأُوا here doesn't mean read فَقْرَأُوا here means pray because it's like the ayah where Allah says وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُدًا وَقُرْآنَ الْفَجْرِ مِنْهُ وَصَلَاتُ الْفَجْرِ إِنَّ صَلَاتُ الْفَجْرِ كَانَ مَشْهُدًا فَقْرَأُوا means Quran قراءة here means Salah so Allah is saying فَقْرَأُوا أي صَلُّوا مَا تَيَسَّرَ مِنْهُ then ما هي according to the Usuliyin is للعموم so generalization so فَقْرَأُوا pray مَا تَيَسَّرَ مِنْهُ whatever is easy for you this is عموم generalization number one I take my عموم from there by the way at the start of the surah you mentioned المُزَمِّل it's talking about time right? it talks about from what time to what time and then you say the later end part of the surah is an abrogation of that start part it's saying pray what's easy for you so if we're talking about time how does that affect رَقَات someone could pray 8 رَقَات quicker longer than someone who prays 20 رَقَات no here Allah says فَقْرَأُوا read فَقْرَأُوا means فَصَلُّوا I'm with you on that so it means فَصَلُّوا مَا تَيَسَّرَ pray whatever Allah has made easy for you but we also agree that this was an abrogation from the first part of the surah which was talking about time not a number of رَقَات do you see the point? no because the sahabas were praying and they were struggling in the prayer that's why they were praying because it says يَا المُزَمِّل قُمِ اللَّيْلَ إِلَّا قَلِيلًا قُمِ اللَّيْلَ إِلَّا قَلِيلًا نِصْفَهُ أَوِن قُصْ مِنْهُ قَلِيلًا أَوِ زِيدَ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا they had to pray half of the night that's the time period right? so Allah is saying to them it's important I don't want people to move on from here Allah left it general He didn't restrict the number to it because you're saying it's restricted Allah is the one talking here and He's leaving it unrestricted that's not the only verse I'm using I have all the verses in the Quran that talk about قِيَامُ اللَّيْلِ in every verse التَّحَدَّك I challenge you to bring me any verse where there's a restricted to it Allah says عِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَىٰ الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا وَالَّذِينَ يَبِيتُونَ لِرَبِّ سُجَّدًا وَقِيَامًا Allah left it unrestricted سُجَّدًا وَقِيَامًا Allah also says لَيْسُ سَوَاءَ مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ unrestricted again again يَا أَيُّهَا الْمُسْزَّمِّنِ قُمُوا اللَّيْلَ إِلَّا قَلِيلًا نِصْفَهُ أَوْ إِنْ قُسْ مِنْهُ قَلِيلًا وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا this was in Makkah okay you can say it's abrogated what about وَذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا وَمِنَ اللَّيْلِ فَسْجُدِ لَهُ prostrate to him وَسَبِّحُ exalt him لَيْلًا طَوِيلًا the whole night Allah also says أَمَّنْ هُوَ قَالِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ وَالْهَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ again unrestricted إِنَّ الْمُتَّقِينَ فِي جَنَّاتِ وَعُيُونِ آخِرِينَ مَا آتَهُمْ رَبُّهُمْ إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُحْسِنِينَ كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ again it's left unrestricted إِنَّمَا يُؤْمِنُوا بِآيَاتِنَا الَّذِينَ إِذَا دُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبْحُوا بِحَمْدَ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَهُمْ يُنفِقُونَ unrestricted then you spoke about the hadith I'm going to discuss with you hadith of Aisha but I first want to start from the beginning ayaat of the Qur'an doesn't give any restriction and then the Prophet s.a.w. said we have hadith from the Prophet which you said to me you don't have any qawliya, right? yeah, that's right I have Abdullah ibn Umarin hadith from Sahihain, Bukhari and Muslim أَنَّ رَجُلًا سَأَلَ رَسُولَ اللَّهِ صَلَى اللَّهَ عَلَيْهِ وَسَلَامًا a man clearly and categorically asked the Prophet s.a.w. for something he asked him about what? صَلَاةُ اللَّيْلِ he asked him about that night prayer the Prophet s.a.w. he said to him صَلَاةُ اللَّيْلِ مَثْنَا مَثْنَا فَإِذَا خَشِيَ أَحَدُكُمُ الصُّبْحَةَ صَلَّى رَقْعَةً وَأَحِدَةً تُوتِلُ لَهُ مَا قَدْ صَلَّى you said here but first let me explain the hadith صَلَاةُ اللَّيْلِ is two, two, two فَإِذَا خَشِيَ أَحَدُكُمُ if one of you is scared الصُّبْحَةَ صَلَاةُ الفَجْرِ صَلَّى رَقْعَةً وَأَحِدَةً تُوتِلُ لَهُ مَا قَدْ صَلَّى you come with a witter that will conclude your prayer for you you said here the Prophet s.a.w. the man asked the Prophet s.a.w. about the Kayfiyyah where did you get that from? when he is talking about مَثْنَا مَثْنَا he is talking about the Kayfiyyah how? it could be argued that he is talking about this means you pray two rakaat and then you have the Tasneem no this is not true to say that the Prophet s.a.w. the Prophet didn't say that the narration says that a man asked the Prophet s.a.w. about the night prayer a man asked the Prophet s.a.w. about the night prayer yes you didn't ask him about the number of rakaat why are you eliminating that for? I am not eliminating it I am saying it could be that it could be how to pray I am going to say to you a great Imam Hafidh Ibn Hajar the hadith is in where? it is in Bukhari and Muslim we are going to go to Sahih Bukhari right? we are going to go to this great Imam who spent 16 years of his life dedicated to explaining Bukhari right? Hafidh Ibn Hajar Ibn Hajar said and alluded to that the Prophet s.a.w. he was being asked and alluded to what does he mean? he gave options that was not the only option he gave which is true that the Prophet s.a.w. was asked either about the adad the number or whether it should be connected or disconnected that is what I mean by kafia I am not eliminating kafia but you can't say that this is what the Prophet s.a.w. was asked that is my point ok fine I agree it could be asked about both so my point is not from that my point is that the Prophet s.a.w. said two, two and he left it and he said to the man if one of you is scared of Fajr and you know and I know this Qa'ida very well the Prophet s.a.w. will never delay a need for something when it arises without clarifying right? agreed he said two, two this man it seems like he doesn't know anything about Qiyamul Layl that is why he asked the Prophet s.a.w. about Qiyamul Layl is this your mufoom of it? this is not mufoom this is Sareeh from the Ahadith that a man was asked by the Prophet s.a.w. about Qiyamul Layl but someone can ask a question about a particular you just said kafia someone can ask a question about a Salah you just said now forget someone else you just said right now that he asked about the Prophet s.a.w. something kafia let's take your word for it ok kafia means how to pray right? as in should I break it up two by two should I do it four by four so he doesn't know he doesn't know that I suppose it doesn't mean he doesn't know anything about Qiyamul Layl why do you say he asked because that is part of the kafia right? should I break it up two by two should I do four by four he's asking it doesn't mean he doesn't know anything about it that's an exaggeration no it's not an exaggeration it's the zahir of the hadith a man came to the Prophet s.a.w. and he asked him about Qiyamul Layl meaning he doesn't know Qiyamul Layl he's asking the Prophet s.a.w. how would he have even heard about Qiyamul Layl if he doesn't know anything about it hearing it doesn't mean you know it he came and asked the Prophet s.a.w. about Qiyamul Layl from the hadith the zahir of the hadith is the man doesn't know here now when he asked the Prophet s.a.w. about Qiyamul Layl the Prophet s.a.w. did not say to him by the way it's restricted to eleven that two I mentioned he can't delay the need when it arises right now this man needs to know the restriction as well because you're making it very important you're saying it's a bid'ah it's not allowed to increase it so why here does he not say to him it's capped on the eleven why does he leave him to think that it's two two two until fajr that's a hujjah a proof against another hadith it's sarih and it's sahih and I'm going to mention sheikh al albani weakened it is the hadith Abu Huraira you probably have it here Abu Huraira s.a.w. said that the Prophet s.a.w. said this is the one with Tahir ibn Amlan in it Abu Huraira mentioned that the Prophet s.a.w. he said do not do witr three witr that resembles maghrib the way maghrib is prayed don't make it like that okay so if you're going to pray the three in another narration you have to pray it in a way that it doesn't resemble maghrib that's one but do witr it with five or with seven seven or with nine nine or with eleven or eleven or more than that narrated this said that this hadith it's the condition of Bukhari and Muslim said you know what you're right agreed with him now you're right you already pointed it out there is a man by the name of who Ibn Tariq Shaykh Nasir he said this man I haven't come across him he's majhool basically some of the scholars even mentioned he's majhool ul hal there's two types of majhool majhool ul ayn and majhool ul hal his situation is not known this man okay we know it we know who he is anyone who claims that they don't know his situation will say we've come across his situation we've researched him his name is called Habashi Ibn Amr al Hilali scholars have narrated from him Imam ul Aim Ibn Khuzaymah narrated from him Muhammad Ibn Nasr al Marwazi who's a student also narrated from him Abu Abdillah Muhammad Nasr al Marwazi Al Hasan Ibn Hamib Habib al Damashqi narrated from him Al Hafid Muhammad Ibn Asam also took from him narrated from him Abu Awanat al Israyini he has a kitab called Al Mustakhraj Ala Sahih Muslim where he conditioned he said everyone I mention in this book is going to be authentic in it he mentions him the scholars that mention his biography is Khatib al Baghdadi he mentions him in his kitab Moudhihu Awham al Jami wa al Tafriq Hafidh al Ma'kula in his kitab Tahdeeb wa Mustamir al Awham Hafidh al Hajar in Al Nuzhatul Albab fil Alqab all of those people have mentioned his biography Muhammad Nasr al Marwazi authenticated this hadith in his kitab Qiyamul Layl Hafidh al Iraqi the teacher of Hafidh al Hajar in his kitab Tarhul Tathreeb he authenticated this hadith Ibn al Qayyim also in his Ilamul Waqe'in he authenticated this hadith so this hadith the claim that was mentioned about it is weak now this hadith shows us when the Prophet ﷺ clearly said what oh akthar min dhalik he mentioned 11 and he said even more than that which shows us points towards what my argument that this act of taraweeh is what? unrestricted it's unrestricted ok you mentioned another another no no please you go ahead Ibn Juraijan mentioned he said akhbarani utbatu Ibn Muhammad Ibn al Harith an ikrimata mawla Ibn Abbas I want to show you the sahabas their understanding of that it is nawafil mutlaqa and then I'm going to bring you the ijma' that is nawafil mutlaqa there's no difference of opinion it's nawafil mutlaqa the problem is the ijma' on it scholars transmitted the ijma' I'm going to mention them first I want to mention these narrations listen to this ikrima who was mawla Ibn Abbas akhbarahu he told him he told utbatu Ibn Muhammad Ibn al Harith he told him he said wafad Ibn Abbas ala muawiyah Ibn Abbas came as a delegation to muawiyah bisham in sham fakana both of them yasmarani they were both whispering and talking and you know like two people who haven't met each other in a long time and they also related as well both of them are related they were talking hugging talking like two people who haven't seen hatta until half of the night faakthar or even more the narration mentioned fashahida Ibn Abbas maa muawiyah al isha' al akhirati so they prayed al isha' together in the maqsura maqsura by the way is when Umar was murdered and killed by abu lu'lu al majusi an issue arose for the rulers at that time which wasn't commonly known before that which is that the rulers used to pray with the people normally they used to go into the place and just pray with the people but after the issue of Umar and the attempt of killing muawiyah remember Ali was killed like in muawiyah the person didn't manage to kill him nor did they manage to kill Abdullam at the same time so what happened was the rulers what they did was they started to make themselves a place within the masjid that they pray separate from the people as a security measure as a security measure so they started to make themselves within the masjid so they started to make themselves a place within the masjid so they within the masjid they started to make within the masjid they within the masjid so they started to make themselves a place within the masjid so they started to make themselves within the masjid so they started themselves a place within the masjid so they started themselves within the masjid so they started a place within the masjid so started a place within the masjid within the masjid so they started themselves a place within the masjid they started to make themselves a place within the masjid so they started to make a place within the masjid so they to make within the masjid so Ijma'at that was transmitted to us.
Consensus that have been transmitted in this issue by three great Imams I'm going to mention. The first of them Ibn Abdul Barra. Ibn Abdul Barra he said the scholars have unanimously agreed upon.
Now somebody might be watching and thinking what's this Ijma'a for? Go back to what I was saying. I was saying, it was my argument. I'm still on my first point which is that the Qiyamul Layl is from the Nawafil Al Mutlaqa.
I mentioned all those evidences for it. Now I'm mentioning the Ijma'a that the scholars unanimously agreed that it is from the Nawafil Al Mutlaqa. Ibn Abdul Barra said.
He said the scholars are unanimously in agreement that there is no restriction and that the night prayer there is not an amount designated for it. That it's a voluntary prayer. Anyone who wants to lengthen it, he can.
Anyone who wants to pray more Ruku' and Sujood, he can. Is that not the definition of Nawafil Al Mutlaqa? You know the Ijma'a, the concept Ijma'a which I think we need another podcast on it. But is this a source that we take our religion from? Of course.
So if it's a proof. My ummah do not agree upon falsehood. This ayah says anyone who follows a path other than Allah and his messenger and the believers.
The believers here means the consensus of the Muslims as Imam Al Shafi'i mentioned. So if that's the case and we're talking about an issue that is differed upon between the ulama, is it only 11? Can it be Mutlaqa? Can it be unrestricted? Sheik Al Bani's opinion is a strange, shahid opinion. My question is if you bring an Ijma'a doesn't that mean there cannot be a second opinion? This is the only opinion which is your opinion.
So why do you believe it's a valid difference of opinion? Do you believe it's a valid difference of opinion if someone holds on to the point that it's only 11? I believe that the view Sheik Al Bani is coming with is a fringe. It's not a view that he has a bulk of scholars that hold it. Like the issue of Niqab for example.
Of course it's not the same weight. This issue, I'm telling you, from the ulama when you look at it, you don't tend to find anyone. Is there anyone aside from him? The sahib of Kitab al-Tuhfat al-Ahwadi al-Mubarak al-Furi, the Indian scholar, preceded Sheik Al Bani in this.
And it's like Sheik Al Bani really took his opinions. Al Qadir al-Iyad al-Yahsubi said the same thing. It's another Ijma'a from another imam.
He said, There is no difference of opinion. There is. All of the khilaf they have is which one is better.
So what was Sheik Al Bani's response to the Ijma'at? Was he not aware of them? Let me finish my Ijma'at first. The last person is al-Iraqi, Hafidh al-Iraqi in his Kitab Talhut Tathreeb. He said, وَقَدِ اتَّفَقَ الْعُلَمَاءُ عَلَىٰ أَنَّهُ لَيْسَ لَهُ حَدُّ مَحْصُورٌ وَقَدِ اتَّفَقَ الْعُلَمَاءُ The scholars have all agreed, عَلَىٰ أَنَّهُ لَيْسَ لَهُ حَدُّ مَحْصُورٌ There is no limit to it.
It's from those acts, you can just keep doing it and keep doing it and keep doing it. That's what Ibn Taymiyyah mentioned. Ibn Taymiyyah didn't transmit an Ijma'a, but he mentioned this opinion, that it is what? That it's a voluntary prayer, you can pray as you wish, that you can go and keep doing it and keep doing it, and there's no need to stop at a particular point.
Also, this is what the Salaf were upon. قَاطِبَةً All of them. Ata'ib Ibn Rabah is saying, he's a Tabi'i.
He's saying, أَدْرَقْتُ النَّاسَ Who's he talking about? Companions. Of course. And the senior Tabi'in he's talking about.
أَدْرَقْتُ النَّاسَ I reached the people. وَهُمْ يُصَلُّونَ ثَلَاثًا وَعْشِرِينَ رَكْعَةً بِالْوِتْرِ صحيح. No dispute about authenticity.
He's not the only person. If he was one or two, he's not. داود Ibn Qaysan is saying, أَدْرَقْتُ النَّاسَ بِالْمَدِينَ Of course, he says Medina.
This is where the Wahi came down. أَدْرَقْتُ النَّاسَ بِالْمَدِينَ I met the people in Medina. أَدْرَقْتُ النَّاسَ بِالْمَدِينَ 36 رَكْعَةً وَيُؤْتِرُونَ بِثَلَاثٍ And the winter was three.
أَدْرَقْتُ النَّاسَ بِالْمَدِينَ He mentions from Sa'id Ibn Ubaid أَدْرَقْتُ النَّاسَ بِالْمَدِينَ 36 رَكْعَةً وَيُؤْتِرُونَ بِثَلَاثٍ Sa'id Ibn Jubayrin, the student of Ibn Abbas Waqaa mentions, and some of the scholars weakened this chain because of Waqaa Ibn Iyasin. Sa'id Ibn Jubayrin, he said في رَمَضَانَ فَيُصَلِّ بِنَا عِشْرِينَ لَيْلَةً سِتَّ تَرَوِيحَاتٍ فَإِذَا كَانَ الْعَاشِرُ الْآخِرِ اِعْتَكَفَ فِي الْمَسْجِدِ وَصَلَّى بِنَا سَبْعَ تَرَوِيحَاتٍ The voluntary prayer was a lot. Now, I want to go back to something you mentioned.
And I really want us to understand The Qiyamul Layl of the Prophet ﷺ This is all me trying to show My argument in this issue is that it is Nawafil Mutlaqah Now I want to talk about the Raka'at of the Prophet ﷺ How he used to pray The Prophet ﷺ, he prayed 11 and 13 When you say 13, people who pray 11 Raka'at in Tarawih also pray 13 Why? Because we said the Qiyamul Layl is from Isha' to Fajr And these people after praying the obligatory Isha' prayer They now pray 2 from the Rawatib for the Sunnah of Isha' There is no narration Hold on, let me show the people on the stand Then they pray 8 Tarawih That makes it 10 Then they pray 3 Wital, 13 13 is not an issue for us There is no narration that shows Isha' There are some for Fajr, the 2 Raka'at of Fajr But there are no evidences that show or prove Isha' That is a burden upon the person who claims Isha' is involved here There is no evidence for that When you say evidence, you mean it is not specifically stated that this was a Sunnah of Isha' There is no narration that shows the 2 Sunnah of Isha' was there What I am saying is that it does not need to be Because you said the Qiyamul Layl is from when until when? Isha' until Fajr My position is that the Prophet ﷺ can pray 13 in that time I am saying you have to prove to us Because these people, the narration I am going to mention They are being asked about the Prophet ﷺ's Wital They have been asked about the Prophet's Qiyamul Layl This is what they have been asked For you to say that the 2 first ones are Isha' Sunnah You would have to bring a proof for that But I am going through your introduction You said the Qiyamul Layl takes place from Isha' to Fajr Qiyamul Layl is right And also Isha' Sunnah is prayed at that time So you put the 2 together I want proof from you That these 2 have come together Fajr has happened Some narrations we accept that Where they counted it and they mentioned that 2 Sunnah of Fajr is in there But in Isha' there is no evidence for that Do you understand my point? So it could be the 2 Sunnah of Fajr in there as well That is a good argument Better than Isha' Because there is no evidence for Isha' Sunnah That alludes to it, no one has counted that Let me now go through I am going to eliminate the Fajr one But let me start with the 11th first There are 3 Sifah that has been transmitted to us Regarding the 11th Raka'ah There are 3 forms of the 11th Raka'ah I want to show you the Hadith that Aisha used And what is in the reality of the discussion The first one is The first Sifah is the Hadith of Zorara That Sa'd Ibn Hisham Ibn Amir wanted to go for a battle For the sake of Allah He came to the city of Medina He wanted to sell a property that he owned And the reason why he wanted to do that is He wanted to place it inside what? He wanted to invest in swords and horses So he wanted to sell all his property and his belongings And he wanted to invest in what? Swords and horses So when he did that He wanted to fight with the Romans Until he dies So when he came to the city of Medina He met people from the people of Medina They prohibited him from this And they told him They said what you are trying to do 6 men at the time of the Prophet tried to do something similar to it And the Prophet prohibited those 6 men from what they were doing And the Prophet said to those 6 men Don't you have a role model? Am I not a role model for you? The Prophet said to them When they told Sa'd Ibn Hisham Ibn Amir this He divorced his wife So he said to his wife I take you back He divorced her previously And he wanted to cut away from the whole entire world All of his properties he was selling He wanted to divorce his wife He wanted to just buy horses And swords and go and fight Until he dies Then he heard about this narration of the Prophet And then he was told that the Prophet prohibited a group of people So he took his wife back He took a group of people He said witness that I have taken my wife back When he took his wife back He came to Ibn Abbas When he came to Ibn Abbas He asked him about The Prophet's witness Ibn Abbas said to him Should I tell you someone who is more knowledgeable The most knowledgeable person When it comes to the Prophet's witness Should I tell you? He goes who? He said Aisha So he came to Aisha And he asked her He said to Ibn Abbas Ibn Abbas didn't go to Aisha and ask her But he said Come to me I want you to tell me what she says So Ibn Abbas is saying go to Aisha Then bring me back the answer of what she says This is how the scholars were before If they knew someone was more knowledgeable More qualified than them They would say go to that person They were never embarrassed to say that He said I went He said I got ready and I left There was a man by the name of Hakeem Ibn Al-Aflah Hakeem Al-Aflah was related to Aisha By the way sorry to interject Ibn Abbas did he know about Qiyam Al-Layn At that time did he know? Yes he did of course he did Evidence what goes back to what I was saying before He told the man go ask Aisha And come back with the answer Just because he is asking about it Doesn't mean This is a proof for us and not against us Go ahead You know why? The point I am going to bring later The Prophet prayed different times Different ways Different forms Ibn Abbas wanted to hear Aisha's form Of the way she saw the Prophet pray Beautiful All these narrations I am mentioning Are different ways of how the Prophet prayed Different ways Different attributes Shaykh Al-Bani this is the issue He is taking one narration And what about the rest of the other narrations He is trying to jumble all of them And align them with the 11 It is like a preconceived opinion And trying to bring everything else he hears In line with that So he has got 11 He has got 11 And he believes that To be the strongest opinion Every other narration he comes across He forces it to align with that Reality When I read this book It is forcing 13 This because it has to be 11 Everything Because Aisha said this It has to be 11 He is forcing it to be an 11 This is ishqan Why don't you say That all of them are different times Different situations It is more easier More And it is what Great Imams of Islam understood from it Sorry I interjected half way through So Ibn Abbasin Said go to Aisha Tell me what she says And come back Sa'd Ibn Hisham Ibn Amirin He said ok He went And found a man by the name of Hakim Ibn Aflah Hakim Ibn Aflah is related to Aisha He said look Let's both go to Aisha Let's tag along and go to Aisha Hakim Ibn Aflah he said He said I am not going to go close to Aisha I don't want to meet Aisha I don't want to go close to her Because I forbade her I prohibited her from a certain thing I didn't want her to speak about the two parties that were fighting Which was a party that was in line with Uthman And a party that was in line with Ali Not to say anything about it To be silent I told her She refused what I told her And she went on And she said what she said I swore to him Sa'd Ibn Hisham he said I swore by Allah that you should come with me Are you going to come with me? So he came So he goes ok You know by the way Even that Look how the companion didn't want to be alone with Aisha He wanted always a Makhlam present between Foreign women Look how easy we do it Subhanallah So we went to Aisha We went towards Aisha So we asked permission from her She gave us permission We sought permission to enter in She let us enter We entered onto her Aisha now she can't see them Because she's got a veil behind She's behind a veil So she can't see who these people are But from the voice she recognizes Hakeem Ibn Aflah She said he's Hakeem She recognized him She recognized him He said it is Hakeem Who is with you? He said Sa'd Ibn Hisham She said who is Hisham? Sa'd Ibn Hisham His father is Hisham Who is Hisham? He said Hisham Ibn Amir She said May Allah have mercy on him She asked Allah's mercy to descend on him And she said good about him The narrator in the hadith says That he was one of the people that was Happened to him on the day of Uhud The mother of the believers Tell me I want you to tell me about the Prophet's manners She said to him Do you not read the Quran? He said of course I do She said The Prophet's manners was the Quran He then said I want you to stand up I'll get up And I'm not going to ask anybody anything after that Until I die From what she just told me The Prophet's manners was the Quran I just wanted to get my head into the Quran And be from the people of the Quran And not ask anyone anything after that Something then became apparent to me Not to get up I said to her Tell me about the Prophet's Qiyam She said Do you not read I said yes I do She said Allah made Qiyam al-Layl obligatory At the beginning of the surah At the beginning Allah made it obligatory on him The Prophet stood up And his companions stood up with him 12 months 12 months Allah Ta'ala withheld the last part Which is Allah withheld that for 12 months For a year They were praying hard Qiyam al-Layl And the ending Allah brought Takheef and ease After it was obligatory It became a voluntary act Sa'ad said I said O mother of the believers Tell me about the Prophet's Witr Now this is Sifat al-Ula This is the first form She said We used to prepare Siwak for him We prepare his purification for him Then the Prophet He would brush his teeth He would do his Wudu And he would pray 9 Rakaat 9 Rakaat He would carry on until what Until the 8th No Tashahud in between No Tashahud The 8th He would do what He would sit down He would sit at Tashahud But that Tashahud was not Tasleem There was no Salam Alaikum He would praise Allah The 8th one He would get up Without doing Tasleem Then he would do the 9th one Then he would do the 9th Where he would do Tashahud in the 9th again And he would say Salam Alaikum I said He would make it so loud That he would make us hear it Ok 9 That's 9 Then she said He would pray how many 2 more after that Making a total of 11 How much did he have He said 9 And then he would pray 2 more after that How much would that be 11 in total 11 That's the first description of praying 11 What did you learn from there No Witr The last thing was what Shafa'a That was his first That was the first form of the Prophet's Qiyam So explain that to us No Witr What do you mean How is he not paid Witr There was a form We need this issue When we talk about another issue We are going to discuss it more Ok fine I just want to stick with it Ok yeah The second Sifah The second form 11 by the way We are going to talk about 3 forms for 11 The second one is Bukhari and Muslim both narrated From the Hadith of Abu Salamah Ibn Abdul Rahman That he asked Aisha May Allah be pleased with her How was the prayer of the Messenger of Allah How was the Prophet's prayer In Ramadan In the month of Ramadan Aisha said He will not increase Ok In Ramadan Or outside Ramadan More than 11 Raka'ah He will pray 4 So these 4 are all together It's not 2-2 It's 4 all together Then he will pray 4 4 and 4 plus 3 is how much 11 These 4 together These 4 together And then he will pray what 3 It was long Beautiful Well done Then Aisha she said The Messenger of Allah Are you going to sleep Before you do your Witr The Prophet said My heart would be awake My eyes would go to sleep This was the second form The third form is what He would pray how many 13 With the 2 Raka'ah of what Fajr I agree This one clearly and categorically Says what The 11 of Qiyamul Layl And now what The 2 of Sunnah of Fajr How She clearly says that He will pray 6 Which would make 6 overall The Witr would be 5 So 2, 4 and 6 3 right 2, 4, 6 And he would do how many Witr 5 He will not sit in those 5 Until the ending Ok All connected 6 plus 5 11 This is another form now Ok Those are the 3 forms that we have Of 11 Of the 11 Raka'ah Ok We now have the 13 Our mother Aisha narrated She said He would pray 13 Raka'ah Then he would pray If he heard the Adhan This one is separate From the other previous narration Sheik Al Bani This is the Ishkan He is emerging the 2 This one is clearly saying to you The other one she is telling you Is 13 here Here she is separating it She is saying to you He will pray 13 Raka'ah Whenever he heard the Adhan He will pray 2 Raka'ah Which is what? The Sunnah of Fajr Because Fajr has ended That Sunnah of Fajr can't be included in the 13 It can't be But you haven't limited Sunnah of Aisha Sunnah of Aisha there is no narration for it But it could be in there right In the time The reason is The Hadith of Aisha stands The Hadith of Aisha stands For previously the one I mentioned For 11 Raka'ah Where the Prophet said Where she said he prayed 13 With the 2 Sunnah of Fajr We take it now We accept that because she said that But when you use the word The Prophet said at night Pray 13 Raka'ah And you leave it like that Sunnahs are not in there Unless a narration clearly mentions that But you've got the other Hadith Which I mentioned Bukhari and Muslim Isn't that a contradiction now? Which says what? She said she never went past 11 And now she is saying she did 13 No it's different situations We are going to mention all the narrations together Don't worry Abdullah Ibn Abi Qais mentioned He said I asked Aisha How much Qiyamul Layl did the Prophet used to pray? She said 4 and 3 How much? 7 6 and 3 How much? 9 8 and 3 11 10 and 3 13 The Prophet never went below 7 And he never went what? More than 13 This Hadith Abu Dawood narrated it Shaykh Al-Bani authenticated it What do we have here? 13 Raka'ah she said So when Shaykh Al-Bani authenticated What did he say about it? He said How did he explain it then? He keeps bringing it back to the narration But it's not Here he says The question that she was asked was the witter She was asked It clearly shows 13 Raka'ah Fajr Qiyamul Layl Don't you think the reason Shaykh Nasir Rahim Allah is doing that Is because he's reconciling the narrations For Aisha to say He never prayed more than 11 Never Never prayed more than And then she's narrating that he did pray 13 That means from that 13 There must be a Sunnah Hadith of Aisha I'm going to come back to it I really just want this to be all understood And Hadith of Aisha I know you keep Pulling on that one I want to come back for that Also Al-Imam Ibn Khuzaymah Narrated This Hadith And Shaykh Al-Bani weakened this Hadith Fair to say And I'll go through why he weakened it And I'll answer to it The Hadith mentions He entered upon Aisha Asked her about the Prophet's prayer He said what does the Prophet pray at night He used to pray 13 Raka'ah Then he started to pray 11 He left 2 Raka'ah And the Prophet was taken He was taken and he only used to pray 9 And his last prayer The last portion of it It always used to be Witr What does the Hadith show He used to pray 13 Then when he became weaker He was not able to He went for 11 And then when he became weaker He was not able to do that He went to 9 And his prayer used to finish with Witr Shaykh Abdul Mohsen Abad I listened to his Sharh Finished it Shaykh Abdul Mohsen Abad He says He says the Hadith Al-Imam Al-Bani weakened it He says I don't know how He weakened it I remember I wrote it in my book Like that I remember The reason why Shaykh Al-Bani weakened it Is because of 2 reasons The first reason he says And he used An In this Hadith If a Mudallis uses An The Hadith is not taken The second reason he says Is because of the weakness of Mansur Ibn Abdul Rahman Al-Ghudabi Let me go for the easier one To respond to you And then I'll go back to this The harder part As for Mansur Ibn Abdul Rahman Al-Ghudabi There are scholars who consider him To be Muthuq Some scholars Unrestrictedly they did Tawthiq of him From them is Ibn Ma'in And Abu Dawood And Ibn Hibban added them to the Al-Thiqat Even though Ibn Hibban is from The Mutasahileen But he did add them into This Kitab Al-Thiqat So Ahmad used to have Some veneration and respect To speak about him Because of why? Because two great scholars of Hadith Who are mountains One of whom was known as Ameer Al-Mumineen In the Hadith Shu'ba Ibn Hajjah Hajjaj Abu Bistam Al-Ataki Narrated from him And Ismail Ibn Ulayya So Ahmad because of those two People who narrated from him He avoided saying anything About him One point he said about him He is right Salih Inshallah Shu'ba narrated from him One time he said Thiqatun He is Thiqatun Haddata Anu Ismail Ibn Ulayya Wa Shu'ba Yes he is not a Thiqatun Thabtun Bi Hadith Tariqah But he is a Hadith He is a Hasan To say Shaykh Al-Bani Makes him Tad'eef Or makes him Dha'eef That's not Ok Yes Abu Hatim Al-Razi Did say about him And Rahimahu Allahu Ta'ala That he is A weak person Like we know Abu Hatim Al-Razi He is considered from The Mutashiddin He is a bit harsh When it comes to The narrators Abu Ishaq Al-Sabi'ina He is a Mudallist The Hadith has shawahid The Hadith has Shawahid to strengthen it So his Tad'eef Is not a problem Now So Mudallist means That if he makes Tad'eef It suggests that he might be Dropping someone from the chain But you are saying They are supporting Narrations for it So it is no issue Some people looked at The Hadith of Aisha And they said Here she is saying 11 Here she is saying 13 What is happening here Correct Abu Al-Abbas Al-Qurtubi said Ashkalat riwayatu Aisha Ala katheerin min ahlil ilmi Hatta nasaba ba'dhum haditha Ila ddhirab Aisha's Hadith Like they saw 13 11 different sifah And all of that And then they said You know what It is mummad dharib It is all contradicting One another Wa hadha innama yatimu Law kan al-rawiyu Anha wahida Yes this would have been An argument If one narrator Is bringing so many Different forms from her Or akhbalat An waktin wahidin Or she said one time And then everybody Narrating it from her Is different In the way that They are narrating Was sawabu That which is correct is Anna kulla shay'in dakarathu Min dhalika mahmulun Ala awqatin muta'didatin Wa ahwalin mukhtalifatin Bi hasabi nashati Wa bayani aljawazi Wallahu a'lam All of it is in regards To the Prophet's enthusiasm When he was narrating He was very enthusiastic When he was 13 When he felt a bit He went for 11 When he felt even weaker He wasn't able to He went down Salawatullahi wa salamun alayhi The riwayat of Aisha Everyone who came She was telling him different Al-Asr al-Munizzit Something else Abi Salama Different something else This is all that Which he heard from Similar to that Ibn Khuzaymah said Ibn Abbas also Mentioned 13 Ibn Abbas he said When he slept in the house Of his auntie Maimuna He said Quraib mentioned Ibn Abbas told him Ano bata inda Maimuna Wahe khalatohu Fad dhajaat fee ardi wisadatil Wad dhajaa rasoolallah Ibn Abbas said Fad dhajaatohu Fi ardi wisadatil I slept on the Prophet's mattress Width And the Prophet Wad dhajaa rasoolallah Wa ahlu fee tulha And the Prophet And his family Height Midnight, half of the night, or close to it, the Prophet woke up, started to wipe from his face the sleep, the Prophet recited what, 10 verses from Ali Imran, there was a little place where his water skin was tied to, he took it, and he did his wudu, and he perfected his wudu, Ibn Abbasid said, I did exactly what he was doing, he did the wudu, I did it with him, I stood and prayed up with him, but I went on the wrong side of him, so he grabbed me and put me on the right side, and then he said, listen to this, then he prayed 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a, then 2 rak'a So you're again eliminating the sunnah of Fajr from this 13 Another narration clearly comes from Ibn Abbas, what did he say? كانت صلاة النبي صلى الله عليه وسلم ثلاث عشرة ركعة يعني بالليل Bukhari and Muslim both are narrating the hadith from Abbas Does this one have other narrations though that talk about the Fajr? No, this one doesn't Zayd ibn Khalid al-Juhani, I'm still talking about the 13 Zayd ibn Khalid al-Juhani mentioned أَنَّهُ قَالَ لَأَرْمُقَنَّ صَلَاةَ رَسُولِ اللَّهِ صَلَى اللَّهِ عَلَيْهِ صَلَى اللَّهِ عَلَيْهِ صَلَى اللَّهِ صَلَى اللَّهِ عَلَيْهِ صَلَى اللَّهِ Today he said I'm going to look at the Prophet's prayer What did he say? I'm going to look at the Prophet's prayer today لَأَرْمُقَنَّ meaning I'm not going to take my eye off his prayer فَصَلَّىٰهِ رَكْعَتَيْنِي رَكْعَتَيْنِي خَفِيفَتَيْنِي This is why some of the scholars mentioned why Aisha mentioned in your narration that the Prophet ﷺ never used to increase on 11 They said that the two light ones he used to start with she eliminated that one Some scholars they said that The Prophet started the prayer رَكْعَتَيْنِي خَفِيفَتَيْنِي Two raka'a light ثُمَّ صَلَّى رَكْعَتَيْنِي Then he prayed two raka'a So how much we have? We have four We have four ثُمَّ صَلَّى رَكْعَتَيْنِي Again we have? Six now Six ثُمَّ صَلَّى رَكْعَتَيْنِي Eight overall ثُمَّ صَلَّى رَكْعَتَيْنِي Ten together ثُمَّ صَلَّى رَكْعَتَيْنِي Twelve Twelve ثُمَّ أُوتَرَ Which is one more which is thirteen فَذَلِكَ ثَلَاثَ عَشَرَ Who's narrating this? زَيْدِ بْنُ خَالِدِ الْجُهَنِي This hadith is Sahih Muslim There's no dispute or argumentation regarding it I just mentioned to you Aisha Ibn Abbas Zayd Ibn Khalid Al-Juhani And even Umm Salama All of them narrated that the Prophet prayed thirteen And even in some of them If there's a discussion between authenticity That's fine But some of them there is no dispute Like you mentioned in the last one Even Umm Aisha كان رسول الله صلى الله عليه وسلم يوتر بثلاث عشر ركعة فلما كبر وضعف أوتر بسبع رواه الترمذي والنسائي من حديث أم سلم وصححه الألباني Al-Albani authenticated this one There are general texts That allow us to pray as much as we want I already mentioned that صلاة الليل مثنى مثنى فإذا خشي أحدكم الصبح صلى ركعة واحدة توتر له ما قد صلى It's unrestricted حديث بخاري مسلم حديث من عباس ابن عمر Also the Prophet said ليصلي أحدكم نشاطة Any one of you pray according to your energy and your enthusiasm وإذا فتر فليقعد And if you're unable to What do you do? Sit down رواه البخاري ومسلم بخاري ومسلم Both are narrated A man came to the Prophet ربيعة بن كعب He said يا رسول الله I want to be with you in Jannah The Prophet said فاعني على كثرة السجود Help me with coming with a lot of sujood The Prophet said في حديث صحيح المسلم فإنك لا تسجد لله سجدة إلا رفعك الله بها درجة وحط بها عنك خطيئة All of that What does it show? Unrestriction Now let's come to this hadith This is what I was going to say Now let's come back to this hadith How do you understand the words of Aisha? Aisha's understanding is that Since she narrated 11 And she narrated 13 And we've seen this a few times Where she's negated something And then she said something Again, it's different to it Our mother Aisha She said in a hadith She said When it came to the Prophet She said فقالت كان يصوم حتى نقول قد صام The Prophet She's talking about Shaaban She said that the Prophet Same narrator Abi Salamat Narrated from Aisha When it came to the Prophet's fasting She said فقالت كان يصوم He used to fast حتى نقول قد صام Until he said he fasted all و يفضل He would break his fast حتى نقول قد أفضل That the Prophet is not going to fast at all و لم أرى This is the part that concerns me She said و لم أره صائما من شهر قط I have never seen A month Where the Prophet Fasted قط أكثر من سيامه من شعبان The way he fasted Shaaban كان يصوم شعبان كله He used to fast Shaaban in its entirety But then we have the hadith of Sa'd Ibn Hisham Ibn Amir Which I mentioned before Hadith Sahih Muslim When Zorarah narrated from Sa'd Ibn Hisham When he went and visited Aisha Ibn Abbas told him to go to her What did she say to him? She said to him و لا صام شهرا كاملا غير رمضان There was not an entire month Which the Prophet صلى الله عليه وسلم Fasted in its entirety Other than Ramadan It doesn't mean never It means really That's the only way to bring the narrations together So when you mention The narration that you mentioned ما كان يزيد That the Prophet صلى الله عليه وسلم ما كان يزيد في رمضان ولا في غيره على 11 ركعة It's safe to say She's trying to say Little did he increase on that number That was the Prophet's favorite number Okay, that's fair And some of the scholars Basically choose that As the most virtuous one to do But she's the one who narrated In Bukhari She is the one who said كان رسول الله صلى الله عليه وسلم يصلي بالليل ثلاث عشرة ركعة ثم يصلي إذا سمع النداء بالصبح ركعتين خفيفتين Which shows that She doesn't mean The negation The way the people understood it So there's a question That would come from the other side now How do you What gives you the right Why wouldn't she just say little Why would she say never Why would she say little The possibility could be As I said to you That she has not added The first two ones that we pray The Prophet did tell us In hadith إذا قام أحدكم من الليل If one of you stands up at night فليفتتح صلاته بركعتين خفيفتين Start with two raka'ah which is light So that's why she said never Because she never went more than thirteen Eleven plus That's how maybe she did count it Even Muslim she narrates it She says كان رسول الله صلى الله عليه وسلم إذا قام من الليل ليصلي افتتح صلاته بركعتين خفيفتين She's saying that He used to start with two raka'ah which is light Maybe she eliminated those two From the discussion And just to respond to the question That might come that She's saying one thing You were saying Sometimes she does this رضي الله عنها And therefore This is an incident Where she's doing this It's not pick and choose It's when other evidence Is brought together And you have to reconcile everything Also Since this is not an action Which is from the Nawafilul Mutlaqah Like the Istighfar Which is from the Nawafilul Mutlaqah The Prophet we know in narrations Narrations mention يعني سبعين مرة وفي بعض الأيام The Prophet used to do مئة مرة Can a person now come and say If you do Istighfar 200 times for example And you follow the ayah استغفروا ربكم إنه كان غفارا That you're doing an innovation We already agreed That it's from the Nawafilul Mutlaqah And the Istighfar is from the Nawafilul Mutlaqah It's from these You just unrestrictedly have to do Just like Hajj for example Hajj is from the Nawafilul Mutlaqah The Prophet did Hajj once only If somebody does 50 times Hajj Is there any problem with it? And they follow the hadith عنهما تابعوا بين الحج والعمرة فإنهما ينفيان الفقر والذنوب كما ينفي الكيرة خبث الحديث I follow that hadith That general evidence Which says that عمرة and Hajj Follow them one after the other Because they remove poverty from you Just like fire and sins Poverty and sins it removes it from you Just like the fire removes any filth and dirt of what? Of the metal when it burns it Also let's say Aisha Let's say that the 13th narration All of that we dismiss it عدم العلم بالشيء ليس علما بعدمه Aisha is negating We have Ibn Abbas And we have Zayd Ibn Khalid Al-Juhani And Aisha Umm Salam was also another one All of these people saw the Prophet pray And Aisha wasn't the only person he used to be with For you to use her as the Hakam only So the principle is When someone negates something And someone affirms something The person who is negating it Might not have seen it It doesn't mean that it didn't happen Whereas the person who is affirming it has seen it Another thing is Why have you dismissed the أقوال السلف الصالح رحمه الله تعالى في الاعتبار Isn't your منهج الكتاب والسنة بفهم السلف الصالح Why have you dismissed what the Salaf were upon We are talking about the companions The companions what they were upon We know عمر رضي الله عنه When the Prophet passed away أبو بكر and then عمر The hadith Abu Hurairah narrated أن رسول الله صلى الله عليه وسلم كان يرغب في قيام رمضان من غير أي أمور بعزيمة The Prophet would encourage the companions To pray the Qiyamul Layl Without forcing it onto them And he would say to them قام رمضان إيمانا واحتسابه وفر له ما تقدم من ذنبه قال ابن حشامين said فتوفي رسول الله صلى الله عليه وسلم والأمر على ذلك The Prophet was passed away And the battle was like that ثم كان الأمر على ذلك في خلافة أبي بكر وصدرا من خلافة عمر ابن الخطاب عمر, أبو بكر's time finished And then عمر's time, a portion of it Passed as well And then عمر brought the people together There are two narrations from عمر Which are all authentic Both of which are authentic The first one is the one That you would be pleased with Or the view that you are representing Muhammad ibn Yusuf Which is عبد الرحمن بن القاري When he mentioned Sorry, Muhammad ibn Yusuf Said that Muhammad ibn Yusuf Narrates from السائب بن يزيد أنه قال أمر عمر بن الخطاب رضي الله تعالى عنه أبي بن كعب وتميمن الداري أن يقوم He commanded both of them to stand up And lead the people للناس بإحدى عشر ركع قال وقد كان القارئ يقرأ بالمئيل حتى كنا نعتمد على العصي من طول القيام وما كنا نتصرف إلا في فروع الفجري فروع الفجري Until the beginning of Fajr Eleven raka'a Eleven raka'a Is that the only narration that we have? No There are other narrations That have also been transmitted That عمر رضي الله تعالى عنه Led Twenty raka'a He led or he commanded to lead? He commanded to lead علي من الجعد mentioned in his Musnad أن ابن أبي ذئب said عن يزيد بن الخصيفة عن السائب بن يزيد كانوا يقومون على أهد عمر في شهر رمضان بعشرين ركع وإن كانوا لا يقرؤون بالمئين من القرآن وإن كانوا لا يقرؤون بالمئين من القرآن Here we have what? يزيد بن الخصيفة بعشرين ركع So this is a problem now Because it's coming from the same source السائب بن يزيد He has one person And he said two contradictory things now So he said to محمد بن يوسف Eleven raka'at He said to يزيد بن الخصيفة Twenty Or twenty-three Is it twenty or twenty-three? Twenty Twenty Now, how do we reconcile this? Shaykh ناصر وخيمه الله And the people who I'm representing They bring a few problems with the second narration Which is the one that mentions twenty أحمد mentioned That يزيد بن الخصيفة is منكر الحديث That's number one Do you want to respond to each one? I've only got two أحمد بن حبل Himself قد وثقه He considered it to be reliable Why would he say it's منكر then? The منكر here according to لعيمة الجهابذة المتقدمين Was that the word المنكر الحديث من التفرد Just like محمد بن إبراهيم التيمي Who is one of the rawi who narrated الحديث إنما العمال بالنيات أحمد considered him منكر الحديث And he's the one who could narrate الحديث إنما العمال بالنيات So you didn't translate it into English But it means he's the only narrator He's the only narrator So if you study نسهة النظر في توضيح نخبة الفكر في مصطلح أهل الأثر You find Ibn Hajar mentioning it there Also great scholars have spoken highly of him And they've done توثيق of him From them is أبو حاتم النسائي يحرم المعين ابن سعد أحمد himself حافظ ابن حجر من كتاب التهديب If you go to there You'll find it there Why do you want to specifically take أحمد When he didn't even mean it like that What matters is that If you bring in his book ميزان الأتدال Which obviously as you know Is where the people who bought it Have been spoken about In that book If we open that door So many other people He's brought in there Who are reliable He's mentioned in there Also the حديث Of يزيد بن قصيفة هالشواهد متعددة Many شواهد I already mentioned it وقد صحوا عدد من أهل العلم وتلقوه بالقبول I don't want to open that door I'm now discussing The حديث that the علماء agree with That no one can open the door on it From the scholars who authenticated it Is Al-Imam Al-Nawwi Go to the كتاب نصب الراية By Zayla'i He brings the quote of Al-Imam Al-Nawwi That he considered the حديث to be صحيح And not only that But even Shaykh Nasser himself He said he was ثقة Right He didn't make him weak The only issue that he said Is that we have two contradictory narrations We're going to hold on to the one That is in line with حديث عائشة رضي الله عنها Which is exactly what you were saying before Where he's clinging on to That حديث رحمه الله And therefore he said This is a narration which is shahad And yeah he dismissed it that way And also أخي أقواله للعلم في عدد الركعات If you go to عطاء من أبي ربح for example He believes that it's more than eleven I mentioned داود بن قيس When he mentioned زمن عمر بن الخطاب الفضل بن دكين When he mentioned سعد بن عبيد I also mentioned سعيد بن جبير Even though there's a dispute regarding it Also عبد الرحمن بن الأسود يصلي بنا في رمضان أربعين ركعة ويوتر بسبع Ibn Abi Shayba mentioned that يعني this is أبي البختري أنه كان يصلي خمس ترويحات في رمضان ويوتر بثلاث Ibn Abi Shayba narrated this مالك بن أنس Again if you go to ابن القاسم when he mentioned سمعت مالك رحمه الله ابن القاسم says I heard مالك يذكر أن جعفر بن سليمان أرسل إليه يسأله أتنقص من قيام رمضان فنهاه عن ذلك فقيل له قد كره ذلك قال نعم وقد قام الناس هذا القيام قديما قيل له فكم القيام فقال تسع وثلاثون ركعة بالوتر That's what مالك said Ibn Ayman even said قال مالك أستحب أن يقوم الناس في رمضان بثمان وثلاثين ركعة I prefer, I would love people to pray thirty eight ركعة ثم يسلب الإمام والناس ثم يوتر بهم واحدة So you have many many innovations أحمد بن حمل was asked كم من ركعة تصلي في قيام شهر رمضان He said قد قيل فيه ألوان نحو من أربعين إنما هو تطوع إنه في المطلقة إسحاق بن مصور he said نختار أربعين ركعة وتكون القراءة أخف الإمام الشافعي الزعفراني mentioned from شافعي He said رأيت الناس يقومون بالمدينة تسعا وثلاثين ركعة وأحب إلي عشرين وكذلك يقومون بمكة وليس في شيء من هذا الضيق ولا حد ينتهي إلي لأنه نافلة فإن أطال القيامة وأقل السجود فحسن وهو أحب إلي وإن أكثر الركوع والسجود فحسن محمد نصر المروزي mentioned all of this in his كتاب قيامة رمضان So you mentioned 40, you mentioned 39 you mentioned being happy with 20 I mentioned مالك شافعي أحمد I mentioned their قول So this issue is يعني far-fetched argument to say that it's a matter that we have to close the door for الله أعلى و أعلم So many many narrations you mentioned and I think the two that I've spoken I've seen spoken most about are the ones from أستاذ ابن يزيد and this is something that where someone might look at these two narrations and say well how do you reconcile one is being narrated 11 one is being narrated 20 how would you reconcile that? It can be two different situations it could be this will be another day and another day يعني والجمع واجب متى ما أمكن إلا فللأخير نصر بوينا Two of them are reliable people it could be two different situations يعني this issue of ترجيح that he runs to من المرجحات he says for example we don't have to do ترجيح it can be جمع والله أعلم جزاك الله خير I'm looking at the time and I think people can probably see from outside as well we're approaching the start of مغرب so this Inshallah will be continued on another day and Inshallah we can close out the episode بارك الله فيك for joining me today جزاك الله خير السلام عليكم و رحمة الله و بركاته Okay so moving on to some generic questions about صلاة التراويح The first one I think we've already answered actually is do you have to pray two by two or can you pray four by four and you mentioned in خديد أعشاء رضي الله عنها that those four were not disconnected they were four so you have the option to pray two by two or four Okay Do you have to finish the whole Qur'an in صلاة التراويح No, not necessarily No Better But no, it's not You don't have to Okay, some مساجد they don't leave much time between the end of صلاة الأعشاء and the start of صلاة التراويح They rush it very quickly That person who wants to get the reward of praying the روات of the صنع الرشا which comes after the صلاة الأعشاء What should he do in this situation? They should add it to the تراويح with the intention they'll get it The first two رقعات of تراويح has the intention of روات for the صنع الأعشاء Okay Is it permissible to give short reminders in between every four رقعات like some of the مساجد they sit down they give a break and they give a short reminder It shouldn't be always the case Now and then no problem but it shouldn't be in norms that the people always do Is it better Is it better to pray صلاة التراويح at home or in the مسجد صلاة التراويح is better for the people to pray in the مسجد is better than praying at home Unless you have a جماعة you have in your locality where you can lead the قيام and you have a جماعة where you can no problem but to pray in the مسجد is the best one which the Prophet صلى الله عليه وسلم when he did in the beginning and then he changed it صلى الله عليه وسلم because of the fear that he had that it might be made obligatory on the people and the حديث of course the Imam was telling me the narrating من قام مع الإمام في صلاة التراويح حتى ينصر فكتب له قيام ليلتين so this won't come unless you pray with an Imam right in a مسجد you're not going to get that and عمر رضي الله عنه when he saw the people praying separately he wanted to bring them all together so that's the best that's what Ibn Hajar and great other scholars know he even says صلاة التراويح سنة بإجماع العلماء وتجوز منفردا وجماعة وأيهما أفضل he says في وجهان مشهوران الصحيح باتفاق الأصحاب أن الجماعة أفضل الثاني الإنفراد أفضل there's two قول one قول says that جماعة is better and one says praying by yourself is better the reason why there's a dispute anyways is because the one who memorized the Qur'an and knows the Qur'an ولا يخاف الكسل and he's not scared about being lazy they say if he prays by himself it's better because he's gonna have more khushu no one's gonna see him it's better for his sincerity as for the one who has يعني not got much Qur'an he's scared he's gonna be lazy and he only can keep his momentum by going to the masjid then for him to go to the jama'a is better for him so there's that observation that some of the scholars have Ibn Al-Qayyim speaks about it but Tirmidhi says that Ikhtiar Ibn Mubarak Abdullahi Mubarak's view and Ahmad Muhammad and Ishaq Ibn Rahu is الصلاة مع الإمام في شهر رمضان is better that's the view they chose now you know on that point that you mentioned about someone who's not memorized a lot of Qur'an if they wanna play Salat al-Tarawih at home and they wanna extend it are they allowed to hold the Mus'haf open and read from there? the concept of reading from the Mus'haf is something our mother Aisha radiAllahu ta'ala on her she was led by the hadith of Imam Al-Bukhari narrated in Muallakah Hafidh Mahajer mentions it in his Fathul Bari that Aba Dawood said in his Sunan that Ibn Abi Mulaika he brought a chain for it Ibn Abi Shaibah brought a chain for it Abdul Razzaq and Shafi'u brought a chain for it so Bukhari narrated in Muallakah that Aisha radiAllahu ta'ala on her she had a servant called Dhakwan who used to lead this Salat from the Mus'haf in Ramadan he would hold the Mus'haf he would be holding the Mus'haf and even Zuhri was asked about it the man who reads in Ramadan in the Mus'haf he said our righteous ones our noble ones they used to use the Mus'haf to read from it and Imam Al-Nawi says if he reads the Qur'an from the Mus'haf his Salat will not nullify if he reads from the Mus'haf whether he has memorized it or not it doesn't matter rather it can be obligatory if the person hasn't memorized Fatiha he knows it only from the Mus'haf he has to open the Mus'haf and look at it again this is all regarding the voluntary prayers it should be in his Mus'haf it should be in his Mus'haf be in his Mus'haf be in Mus'haf be in Mus'haf be in his And the one who is not leading the prayer but the one who is praying behind the imam so there is no necessary need for him, he just wants to hold it just to follow along It's ok It's an ibadah, nathar of al mushaf itself is an ibadah inshallah it's not a problem but I discourage people from using iPhones Yeah I was going to ask about that next You discourage that? I highly discourage it if people use phones because phones have other gadgets and things in there and pop ups and messages and things like that so I would not advise that Use a mushaf Where do you place a mushaf when you go into ruku or sujood? The person should have a pillow right next to them so when they go to ruku they put the Qur'an on a pillow My next few questions are relating to the dua qunut in witr Is it legislated to make dua qunut every single night in Ramadan with witr? The qunut is something that a person should avoid saying it every single night Even though the qunut in witr is a sunnah Because the hadith of al hasan ibn al aliyy ibn al abiy talib r.a he said علمني رسول الله صلى الله عليه وسلم كلمات أقولهن في قنوة الوتر The Prophet told me words which I should say اللهم هديني فيمن هديت وعافيني فيمن عافيت وتولني فيمن توليت And the famous dua al qunut that we say Abi Dawood in Tirmidhi and other great scholars narrated it So it mentions that the Prophet taught him what to say in qunut Some of the scholars like shaykh al albani extracted from it Because the narration of ubay ibn ka'bin from all the sahabas Was the only one who narrated where the Prophet did qunut in Ramadan They said that this is something that you shouldn't do very often Because if it was something he was doing every night a lot of sahabas would have narrated So something ubay only from the jama'at sahaba who narrated That he did qunut in Ramadan shows that it's something that can be done But it shouldn't be something that's always done So Ibn Taymiyyah mentions three views for the issue in his majmoo' al fatawa Some scholars said he can't But inshallah it's fine but with the condition of not making it a norm And doing it all the time now And you mentioned that the wording of the qunut was taught by the Prophet Now obviously you have the qunut and you also have a long dua after that Is this allowed in the salah? Again another thing is can you stick to what the Prophet taught Or can you say more? Again from the salaf it was transmitted From some of the salaf that they say that Ibn Abdul Barra mentions The person he makes qunut in making dua against the non-muslims And this is the opportunity to make dua for the muslims So some of the salaf they did mention that Al Hassan he said Hassan mentions that Umar Ibn Khattab commanded Ubayy Ibn Ka'bin Yusalli bin nasi Fakana idha maza nisfan al awwari When half of the Ramadan finishes, 15 days Wastakbalu nisfan al akhari And the next half would come Lailati sitata ashara Qannatu fada'u alal kafarati To make dua against the non-muslims And this is something that A large number of Scholars mentioned You know on this particular issue We heard a lot about Sheikh Al-Albani And we mentioned his view And it was a view that was opposing yours And it's something that he's become quite well known for As another episode we did on the issue of niqab Again he held a particular strong view on that as well In light of this How do we view Sheikh Al-Albani With regards to these kind of issues First of all I want us to understand Is that there's no one who's infallible Except Allah subhanahu wa ta'ala And his Messenger Allah says La yateehi al-baatilu min bayni yadayhi wala min khalfihi Tanzeelu min hakimin hamid The only thing that we have, there is risma That's infallible, there is no falsehood that can come to it Everything about it is true, is the Quran The book of Allah subhanahu wa ta'ala Every single person is what? Every single person is open to mistakes And errors The poet said Who are we going to be pleased with Everything that they've said or done? Nobody What we can say about a person is that his mistakes Is one, two, three Someone's given da'a for 13 years, 14, 15 years And you've got like two mistakes, three mistakes Against them, that actually shows MashaAllah barak That's not bad He says more bad is good than bad Yes, he says good about it So we understand that the ulema Are not infallible They do mistakes The people are too extreme when it comes to a scholar's mistakes A group that go overboard In trying to defend the sheikh And following him in the mistake And trying to find excuses And reasons for it That's extreme exaggeration And there's extreme negligence Which is when a scholar does a mistake And he comes with a shortcoming There are people who want to drop the sheikh And basically Disregard him And consider him an innovator Ibn Al-Qayyim says It is not permissible to be followed in it And it is not permissible to lose his position And his imamate And his rank from the hearts of Muslims Powerful statement by Allah Anyone who knows the sharia And anyone who knows the reality Knows with certainty, without a doubt That an honourable man Who has a position in this religion Qadamun salihun wa atharun hasanatun And he's left behind Good work Wa huwa minal islami wa ahlihi bimakana In Islam and its people Has a big position A mistake can come from him Wa zalla, a shortcoming Huwa feeha ma'athur He's excused for it because he's a mujtahid Ajir or ajirayni Bal wa ma'jurul ijtihadi Fala yajuzu, number one It is not permissible for us We're not allowed to follow him in it Also what is not allowed is Wala yajuzu an yuhdara makanatuh We're not also allowed to Wala yajuzu an yuhdara makanatuh Put his position down Wa imamatuh wa manzilatuh His imama, his position Minkulubi almuslimina The heart of the Muslims We can't use this as a sababun A way to just belittle him And ridicule him But we also don't use it as an opportunity To take his mistakes A lot of people they think That it means to respect the sheikh By taking all of his mistakes Al imam ul awza'iyu he said Man akhada bin awadir al ulama Kharaja an al islami Anyone who takes the strange opinions Of the scholars Tapas' religion becomes doubtful Ali Dhabi even said Waman tatabba'al rukhasa al madhahib Wazallati al mujtahidina Faqad raqqa deenu Your religion is going to be delicate and soft If you follow the mistakes of people And that's why we say to these people Sheikh Ali al Bani has become clear Ka shamsu fi rabi'at al nahar Imamatuhu wa makanatuhu We say to them Aqilu alihim la aba li abikumu Mina alloumi au suddu al makan al ladhi saddu And if you're real And you got it together Try to come with half of what he came with Rahimahullah ta'ala Atahjuhu walasta lahu bikuf Infa sharrukuma li khayrukuma alfida Sheikh Nasser has proven His works and his efforts With that being said, he's an imam Ka ghayrihim min immat al Islam Yusib wa yukhti He gets it right at times, sometimes he gets it wrong And when he gets it right We'll respect him and love him for it And admire him and praise him for it And take it from him And if he gets it wrong, we'll also love him and admire him But we won't follow him in the mistake It's also from the things that we learn from him Okay, final question from my side then How do we treat this particular issue And we disagree with someone over this For example, you have a friend Who believes that you should pray 20 raka'at And you believe it should be 8 How big of an issue is this? Do you make tabdi' of this issue? Do you call the person an innovator? Or not? Okay, making tabdi' on issues Which are ijtihad Is a person who hasn't studied The basics of the religion The basics It's called ijtihad because It's based on independent reasoning There's Al-akhd wal-rad Between ulama Abu Qasim al-Taymi In his book He says It's a clear cut What the scholars of Ahlul Sunnah Differed amongst themselves Okay, in issues of ijtihad Like Abu Hanifa said this And Shafi'i said this And Malik said this These are masa'il ijtihadiyah A person won't become a mubtad' Because of it And he won't be madhmum on it Shaykh al-Islam al-Taymi even has A very strong powerful statement He says He says So some of the salaf they said things Which went against the kitab and sunnah But they didn't Base love and hate based on those things They didn't Even today if somebody bases love and hate On the issue of taraweeh it becomes a mubtad' because of it So Mistakes of scholars will come There is not a person Remember this in your life There is not a person Except that you're going to disagree with them Very tough in issues And you have to have that nafsiyah When it comes to issue of furu' and fiqh Nafsiyah where we can co-exist And admire each other and love one another Without having Hard feelings towards one another Anything else you want to add from your side Before we close out the episode I think the only thing that I'd Add from my side is that this whole discussion That we had about taraweeh We're talking about something that is Not obligatory, we're talking about something that is Highly recommended, it's a virtuous thing to do The reason I mention that is because sometimes You get people praying in Ramadan Where they pray taraweeh long long long And then they miss salatul fajr And that's a big problem with the person's heart And his understanding of the religion People will miss it They'll pray taraweeh, they'll pray it long, they'll pray it 20 They might go afterwards, they might get something to eat They might hang out with friends But they almost value taraweeh more than salatul fajr in the morning Because they see taraweeh and say Oh the Muslims are coming together, Ramadan This is what I have to do And they don't realise that the fajr salat is more important Than salatul taraweeh So I just wanted to mention that InshaAllah JazakAllah Khair InshaAllah I'll see you again soon JazakAllah Khair Salam Alaikum
