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قَالَ الله تَعَالَى : ﴿ وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَاماً مَحْمُوداً ﴾ [ الإسراء (79) ] . التهجُّد : الصلاة في الليل وقراءة القرآن بعد النوم . وقوله تعالى : ﴿ نَافِلَةً لَّكَ ﴾ ، أي : واجب عليك دون الأمة ، قاله ، ابن عباس . والمقام المحمود : مقام الشفاعة يوم القيامة يحمده به الأولون والآخرون . وقال تَعَالَى : ﴿ تَتَجَافَى جُنُوبُهُمْ عَنِ المَضَاجِعِ ﴾ [ السجدة (16) ] الآية . أي : يقومون لصلاة الليل وهم المتهجِّدون ، وفي حديث معاذ عن النبي ثم قال : « ألا أدلك على أبواب الخير ؟ الصوم جُنَّةٌ والصدقة تطفئ الخطيئة ، كما يطفئ الماء النار ، وصلاة الرجل في جوف الليل ، ثم تلا : ﴿ تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ * فَلا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاء بِمَا كَانُوا يَعْمَلُونَ ﴾ [ السجدة (16 ، 17) ] الآية . وروى البغوي وغيره : أنَّ النبي قال : من صلَّى العشاء في جماعة ، كان كمن قام نصف ليلة ، ومن صلَّى الفجر في جماعة كان كقيام ليلة » . وقال تَعَالَى : ﴿ كَانُوا قَلِيلاً مِنَ اللَّيْلِ مَا يَهْجَعُونَ ﴾ [ الذاريات (17) ] . أي : كان هجوعهم قليلاً من الليل . وقال عبد الرحمن بن زيد بن أسلم : قال رجل من بني تميم لأبي : يَا أبا أسامة ، صفة لا أجدها فينا ، ذكر الله تعالى قومًا فقال : ﴿ كَانُوا قَلِيلاً مِّنَ اللَّيْلِ مَا يَهْجَعُونَ ﴾ ، ونحن والله قليلاً من الليل ما نقوم ، فقال له أبي رضي الله عنه : طوبى لمن رقد إذا نعس واتقى الله إذا استيقظ .
Allah, the Exalted, says:
"And in some parts of the night (also) perform the Salat (prayer) with it (i.e., recite the Qur'an in the prayer) as an additional prayer (Tahajjud optional prayer - Nawafil) for you (O Muhammad (PBUH)). It may be that your Rubb will raise you to Maqam Mahmud (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection)." (17:79)
"Their sides forsake their beds..." (32:16)
"They used to sleep but little by night [invoking their Rubb (Allah) and praying, with fear and hope]." (51:17)
[1160] وعن عائشة رضي الله عنها قالت : كَانَ النبيُّ يَقومُ مِنَ اللَّيْلِ حَتَّى تَتَفطَّرَ قَدَمَاهُ ، فَقُلْتُ لَهُ : لِمَ تَصْنَعُ هَذَا ، يَا رَسُولَ الله ، وَقَدْ غُفِرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأخَّرَ ؟ قَالَ : « أفَلا أكُونُ عَبْداً شَكُوراً » ! . متفقٌ عَلَيْهِِ .وَعَن المُغِيرَةِ بن شُعبة نَحْوهُ متفقٌ عَلَيْهِ . هذا السؤال من عائشة عن حكمة التشمر والدأب في الطاعة ، وهو مغفور له ، فبين أنه فعل ذلك شكرًا لله عز وجل .
1160. 'Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) kept standing (in prayer) so long that the skin of his feet would crack. I asked him: "Why do you do this, while you have been forgiven of your former and latter sins?" He said, "Should I not be a grateful slave of Allah?"
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. It is reproduced here to illustrate the practice of the Prophet (PBUH) in respect of Qiyam-ul-Lail. It tells us that:
1. The Nafl Salat should be performed with full concentration and peace of mind.
2. The more one is endowed with gifts from Allah, the greater gratitude and worship one should express for them to Allah.
3. The best time for showing one's humility before Allah and for worship is the later period of night.
[1161] وعن علي أنَّ النبيَّ طَرَقَهُ وَفَاطِمَةَ لَيْلاً ، فَقَالَ : « أَلا تُصَلِّيَانِ ؟ » . متفقٌ عَلَيْهِِ . « طَرَقَهُ » : أتَاهُ لَيْلاً . وفي هذا الحديث : فضل صلاة الليل ، لإيقاظه لعلي وفاطمة من نومهما للصلاة ، واختياره لهما تلك الفضيلة على الدعة والسكون .
1161. 'Ali (May Allah be pleased with him) reported: The Prophet (PBUH) visited me and Fatimah (May Allah be pleased with her) one night and said, "Do you not observe prayer (at night)?"
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that one should also awaken others at night for prayer so that they also avail the benefits of performing prayer at this particular time.
[1162] وعن سالم بن عبدِ الله بن عمر بن الخطاب عن أبيِهِ : أنَّ رسول الله قَالَ : « نِعْمَ الرَّجُلُ عَبْدُ اللهِ ، لَوْ كَانَ يُصَلِّي مِنَ اللَّيلِ » . قَالَ سالِم : فَكَانَ عَبدُ اللهِ بَعْدَ ذَلِكَ لا يَنامُ مِنَ اللَّيلِ إِلا قَلِيلاً . متفقٌ عَلَيْهِ . هذا الحديث : له قصة ، وهي أن ابن عمر قال : إن رجالاً من أصحاب رسول الله كانوا يرون الرؤيا على عهد رسول الله فيقصونها على رسول الله فيقول فيها رسول الله ما شاء الله ، وأنا غلام حديث السَّنَّ وبيتي المسجد قبل أن أنكح ، فقلت في نفسي : لو كان فيك خير لرأيت مثل ما يرى هؤلاء . فلما اضطجعت ليلة قلت : اللهم إن كنت تعلم فيَّ خيرًا فأرني رؤيا ، فبينما أنا كذلك إذ جاءني ملكان في يد كل واحدٍ منهما مقمعة من حديد يقبلا بي إلى جهنم وأنا بينهما ، أدعوا الله : اللَّهُمَّ أعوذ بك من جهنم ، ثم أُراني لقيني ملك في يده مقمعة من حديد . فقال : لن تراع ، نعم الرجل أنت لو تكثر الصلاة ، فانطلقوا بي حتى وقفوا بي على شفير جهنم ، فإذا هي مطوية كطي البئر ، له قرون كقرن البئر ، بين كل قرنين ملك بيده مقمعة من حديد ، وأرى فيها رجالاً معلقين بالسلاسل رؤوسهم أسفلهم ، عرفت فيها رجالاً من قريش ، فانصرفوا بي عن ذات يمين ، فقصصتها على حفصة فقصّتها حفصة على رسول الله فقال رسول الله : « إن عبد الله رجل صالح » . فقال نافع : لم يزل بعد ذلك يكثر الصلاة . وفي رواية : قال النبي : « نعم الرجل عبد الله لو كان يصلي من الليل » .
1162. Salim bin 'Abdullah bin 'Umar bin Al-Khattab (May Allah be pleased with them) reported, on the authority of his father, that the Messenger of Allah (PBUH) said, "What an excellent man 'Abdullah is! If only he could perform optional prayers at night." Salim said that after this, (his father) 'Abdullah slept very little at night.
[Al-Bukhari and Muslim].
Commentary: This Hadith points out the excellence of 'Abdullah bin 'Umar (May Allah be pleased with them) as well as the merits of Qiyam-ul-Lail. It also tells us that it is permissible to praise someone in his presence if one is sure that he will not become proud due to that praise. Another aspect of this Hadith is that it induces one to wish for others' welfare and happiness.
[1163] وعن عبد الله بن عَمرو بن العاصِ رضي الله عنهما قَالَ : قَالَ رسول الله : « يَا عَبدَ اللهِ ، لا تَكُنْ مِثْلَ فُلانٍ ؛ كَانَ يَقُومُ اللَّيلَ فَتَرَكَ قِيَامَ اللَّيلِ » . متفقٌ عَلَيْهِِ . فيه : كراهة قطع ما يعتاده الإنسان من أعمال البر لغير عذر .
1163. 'Abdullah bin 'Amr bin Al-'As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said to me, "Do not be like so-and-so O 'Abdullah! He used to pray during the night, then stopped the practice."
[Al-Bukhari and Muslim].
[1164] وعن ابن مسعودٍ قال : ذُكِرَ عِنْدَ النَّبيِّ رَجُلٌ نَامَ لَيْلَةً حَتَّى أصْبَحَ ، قَالَ : « ذَاكَ رَجُلٌ بَالَ الشَّيطَانُ في أُذُنَيْهِ » - أَوْ قَالَ : « في أُذُنِهِ » - . متفقٌ عَلَيْهِِ . في هذا الحديث : أن إهمال حق الله إنما ينشأ عن تمكن الشيطان من الإنسان ، حتى يحول بينه وبين الأعمال الصالحة . قيل : كان رجل يكذب بهذا الحديث فنام حتى االفجر فقام والبول يسيل من أذنه .
1164. 'Abdullah bin Mas'ud (May Allah be pleased with him) reported: Mention was made before the Prophet (PBUH) of a man who slept throughout the night till morning. The Messenger of Allah (PBUH) remarked, "He is a man in whose ears Satan urinated."
[Al-Bukhari and Muslim].n
Commentary: This Hadith holds inducement for Qiyam-ul-Lail and highlights its merits. It also urges one to perpetuate his good actions, follow the practice of the righteous and avoid the way of those who are negligent or become negligent in the performance of virtuous deeds. Urination of Satan in a person's ear or ears can be literally true (although we cannot perceive it) because if a person does not seek the protection of Allah against Satan, then Satan joins him in food and other activities, as is evident from other Ahadith. Therefore, urination of Satan is also possible. Some people think it is a metaphor to the effect that he who does not get up at night for prayer and goes on enjoying his sleep, Satan 'closes' his ears until he does not hear the remembrance of Allah. Some others consider it a metaphor for the contempt and insult of Satan. In either case, we learn from this Hadith that missing the Qiyam-ul-Lail is disliked because it provides Satan an opportunity to create mischief, and he succeeds in creating obstructions in the worship and obedience of Allah.
[1165] وعن أَبي هريرة أنَّ رسول الله قَالَ : « يَعْقِدُ الشَّيطَانُ عَلَى قَافِيَةِ رَأسِ أحَدِكُمْ ، إِذَا هُوَ نَامَ ، ثَلاَثَ عُقَدٍ ، يَضْرِبُ عَلَى كُلِّ عُقْدَةٍ : عَلَيْكَ لَيْلٌ طَويلٌ فَارْقُدْ ، فَإن اسْتَيقَظَ ، فَذَكَرَ اللهَ تَعَالَى انحَلَّتْ عُقْدَةٌ ، فَإنْ تَوَضّأ ، انْحَلّتْ عُقدَةٌ ، فَإنْ صَلَّى ، انْحَلَّتْ عُقَدُهُ ، فَأصْبَحَ نَشِيطاً طَيِّبَ النَّفْسِ ، وَإلا أصْبحَ خَبيثَ النَّفْسِ كَسْلاَنَ » . متفقٌ عَلَيْهِِ .« قافية الرَّأس » : آخِرُهُ . في هذا الحديث : الحثُّ على قيام الليل ، وعسف النفس حتى تذل وتخرج من وثاق الشيطان .
1165. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When any one of you sleeps, Satan ties three knots at the back of his neck. He recites this incantation at every knot: 'You have a long night, so sleep.' If he awakes and remembers Allah, one knot is loosened. If he performs Wudu', the (second) knot is loosened; and if he performs prayer, (all) knots are loosened. He begins his morning in a happy and refreshed mood; otherwise, he gets up in bad spirits and sluggish state."
[Al-Bukhari and Muslim].
Commentary: "Tying knots" can be literal, the way magicians do it in their magical exercises. With this practice Satan tries to withhold people from the worship of Allah. Some people are of the opinion that it is a metaphor for sleepiness/dozing. In any case, Satan does his level best to withhold a person from the worship of Allah. Satan experiences frustration if someone gets up at night for prayer; he also experiences happiness if he manages to keep someone asleep until dawn.
[1166] وعن عبد الله بن سلام أنَّ النبي قَالَ : « أيُّهَا النَّاسُ : أفْشُوا السَّلامَ ، وَأطْعِمُوا الطَّعَامَ ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ ، تَدْخُلُوا الجَنَّةَ بِسَلاَمٍ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . في هذا الحديث : بشارة لمن فعل ذلك بدخول الجنة ابتداء بغير حساب ولا عذاب .
1166. 'Abdullah bin Salam (May Allah be pleased with him) reported: The Prophet (PBUH) said, "O people, promote the greetings, feed (the poor and needy) and perform Salat when others are asleep so that you will enter Jannah safely."
[At-Tirmidhi].
Commentary: This Hadith has glad tidings for those who enthusiastically do all the good works mentioned in this Hadith. "Enter Jannah in peace" here means that they will enter Jannah without suffering any punishment in Hell.
[1167] وعن أَبي هريرة قال : قَالَ رسولُ اللهِ : « أفْضَلُ الصِّيَامِ بَعْدَ رَمَضَانَ : شَهْرُ اللهِ المُحَرَّمُ ، وَأفْضَلُ الصَّلاَةِ بَعْدَ الفَرِيضَةِ : صَلاَةُ اللَّيْلِ » . رواه مسلم . في صلاة الليل فوائد كثيرة ، وخصائص في غيرها . منها : أنه وقت السكون ، والخشوع ، والخضوع ، مع ما فيه من البعد عن الرياء . ومنها : نزول الرب سبحانه وتعالى إلى السماء الدينا . ومنها : تواطؤ القلب واللسان على القراءة كما قال تعالى : ﴿ إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئاً وَأَقْوَمُ قِيلاً ﴾ [ المزمل (6) ] .
1167. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best month for observing Saum (fasting) after Ramadan is Muharram, and the best Salat after the prescribed Salat is Salat at night."
[Muslim].
Commentary: The month of Muharram is related to Allah which makes its eminence clear. It shows that in the optional Saum (fasting) the most meritorious are those which are observed in this month. After the obligatory Salat, the most meritorious is the optional Salat performed at night.
[1168] وعن ابن عمر رضي الله عنهما : أنَّ النبي قَالَ : « صَلاةُ اللَّيْلِ مَثْنَى مَثْنَى ، فَإذَا خِفْتَ الصُّبْحَ فَأوْتِرْ بِوَاحِدَةٍ » . متفقٌ عَلَيْهِِ . قوله : « مثنى مثنى » ، أي : ركعتان ، ركعتان ، أي : يسلم من كل ركعتين ، ويوتر بركعة واحدة ، ويجوز الوصل كما وردت بذلك الأحاديث الصحيحة .
1168. Ibn 'Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Salat during the night should consist of pairs of but if you fear that morning is near, then pray one Rak'ah as Witr."
[Al-Bukhari and Muslim].
[1169] وعنه قَالَ : كَانَ النَّبيُّ يُصَلِّي مِنَ اللَّيْلِ مَثْنَى مَثْنَى ، وَيُوتِرُ بِرَكْعَةٍ . متفقٌ عَلَيْهِ .
1169. Ibn 'Umar (May Allah be pleased with them) reported: The Prophet (PBUH) performed the night prayer in pairs (i.e., Rak'ah) and made it odd number by observing one Rak'ah (as Witr).
[Al-Bukhari and Muslim].
Commentary: Both the foregoing Ahadith tell us that the Nafl Salat performed at night should be in the form of couplets followed by one Rak'ah of Witr. Thus, this Hadith not only brings out justification for one Rak'ah Witr but also proves its superiority. Even if one has to perform three Rak'ah Witr, he should first perform two and then perform one separately.
[1170] وعن أنس قال : كَانَ رسولُ اللهِ يُفْطِرُ مِنَ الشَّهْرِ حَتَّى نَظُنَّ أنْ لا يَصُومَ مِنْهُ ، وَيَصُومُ حَتَّى نَظُنَّ أنْ لا يُفْطِرَ مِنْهُ شَيْئاً ، وَكَانَ لا تَشَاءُ أنْ تَرَاهُ مِنَ اللَّيلِ مُصَلِّياً إِلا رَأيْتَهُ ، وَلا نَائِماً إِلا رَأيْتَهُ . رواه البخاري . قال الحافظ : لم يكن لتهجده وقت معين بل بحسب ما يتيسر له القيام .
1170. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to leave off observing Saum (fasting) during a month until we thought that he would not observe Saum at all during it; and (sometimes) he would observe Saum till we began to think that he would not omit any day of that month. If one wished to see him performing Salat during the night, he could do that; and if one wished to see him sleeping at night, he could do that.
[Al-Bukhari].
Commentary: What this Hadith tells us is that whether it was optional Saum (fasting) or optional Salat (Nawafil) of the night, that is to say Qiyam-ul-Lail, the Prophet (PBUH) did not have a permanent routine for it. Sometimes it so happened that almost the month passed but he did not observe fasting and then a few days before the end of the month he would start fasting. Sometimes, he would fast day after day continuously, and it would appear as if he would continue fasts for the whole month, but he would then suddenly terminate fasts. Similar was the case of Tahajjud. Sometimes, he would perform Tahajjud prayer in the first portion of the night, sometimes in the second, and sometimes in its later portion. Thus, he was found sleeping and performing Salat in every part of the night.
[1171] وعن عائشة رضي الله عنها : أنَّ رسول الله كَانَ يُصَلِّي إحْدَى عَشْرَةَ رَكْعَةً - تَعْنِي في اللَّيلِ - يَسْجُدُ السَّجْدَةَ مِنْ ذَلِكَ قَدْرَ مَا يَقْرَأُ أحَدُكُمْ خَمْسِينَ آيَةً قَبْلَ أنْ يَرْفَعَ رَأسَهُ ، وَيَرْكَعُ رَكْعَتَيْنِ قَبْلَ صَلاَةِ الفَجْرِ ، ثُمَّ يَضْطَجِعُ عَلَى شِقِّهِ الأيْمَنِ حَتَّى يَأتِيَهُ المُنَادِي للصَلاَةِ . رواه البخاري . في هذا الحديث : مشروعية تطويل صلاة الليل في قيامها وركوعها وسجودها .
1171. 'Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform eleven Rak'ah (of Tahajjud) prayers at night. He (PBUH) would prostrate so long as one of you might recite fifty Ayat (of the Qur'an). Thereafter, he would perform two Rak'ah before Fajr prayers and would lie down on his right side till the Mu'adhdhin would come and inform him about the time of (Fajr) prayer.
[Al-Bukhari].
Commentary: This Hadith tells us that it was a practice of the Prophet (PBUH) to sleep on his right side after performing two Sunnah of Fajr prayer. It also tells us that he used to make long prostrations in Tahajjud prayer, because one gets closer to Allah in a state of prostration. This Hadith also stresses on utmost concentration in Salat as it is highly pleasing to Allah and there is a greater possibility of acceptance of prayer which is made in a state of prostration.
[1172] وعنها قالت : مَا كَانَ رسول الله يَزيدُ - في رَمَضَانَ وَلا في غَيْرِهِ - عَلَى إحْدَى عَشْرَةَ رَكْعَةً : يُصَلِّي أرْبَعاً فَلا تَسْألْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ ، ثُمَّ يُصَلِّي أرْبَعاً فَلا تَسْألْ عَنْ حُسْنِهِنَّ وطُولِهِنَّ ، ثُمَّ يُصَلِّي ثَلاثاً . فَقُلتُ : يَا رسولَ اللهِ ، أتَنَامُ قَبْلَ أنْ تُوتِرَ ؟ فَقال : « يَا عَائِشَة ، إنَّ عَيْنَيَّ تَنَامَانِ وَلا يَنَامُ قَلْبِي » . متفقٌ عَلَيْهِِ . في هذا الحديث : أنه يديم التهجُّد في رمضان وفي غيره ، ولكنه إذا أراد الزيادة أطال الصلاة . وفيه : أنه لا ينبغي النوم قبل الوتر ، إلا لمن وثق بالقيام .
1172. 'Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) did not observe more than eleven Rak'ah (of Tahajjud prayers), be in Ramadan or any other month. First of all he would perform four Rak'ah. Ask not about their excellence and their length. He (PBUH) would then perform four more Rak'ah; and do not ask about their excellence and their length. Then he would perform three Rak'ah (Witr prayer). ('Aishah (May Allah be pleased with her) added) I submitted: "O Messenger of Allah! Do you sleep before performing the Witr prayer?" He (PBUH) said, "O 'Aishah! My eyes sleep but my heart does not sleep."
[Al-Bukhari and Muslim].
Commentary:
1."My heart does not sleep" signifies that "usually I am not so overwhelmed by sleep that I miss the Salat". Some people give a different interpretation of this by saying that his Wudu' remained intact as his heart was awake. This is one of the attributes of the Prophet (PBUH). This Hadith stresses on performing Salat with full decorum and concentration because this is the way the Prophet (PBUH) did it. The real beauty of Salat lies in performing it in accordance with the Sunnah of the Prophet (PBUH) and with full peace of mind.
2. If one is confident of getting up in the later part of the night, one can perform Witr after Tahajjud prayer; but if one is not sure of getting up at the time of Tahajjud then it is better to perform Witr after 'Isha' prayer.
[1173] وعنها أنَّ النبيَّ كَانَ يَنَامُ أوّلَ اللَّيلِ ، وَيَقُومُ آخِرَهُ فَيُصَلِّي . متفقٌ عَلَيْهِ . في هذا الحديث : أن غالب أحواله نوم أول الليل وقيام آخره . قال الله تعالى : ﴿ يَا أَيُّهَا الْمُزَّمِّلُ * قُمِ اللَّيْلَ إِلا قَلِيلاً * نِصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً * أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلاً ﴾ [ المزمل (1 : 4) ] .
1173. 'Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) would sleep during the early part of night and stand in Salat during the latter part.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the ordinary routine of the Prophet (PBUH). Ordinarily, he would go to sleep in the first part of the night and perform Tahajjud prayer in the later portion, which is the best time for it. But, as already mentioned in the preceding Ahadith, he sometimes also performed it in the early as well as middle hours of the night.
[1174] وعن ابن مسعود قال : صَلَّيْتُ مَعَ النَّبيِّ لَيْلَةً ، فَلَمْ يَزَلْ قائِماً حَتَّى هَمَمْتُ بِأَمْر سوءٍ ! قيلَ : مَا هَمَمْتَ ؟ قَالَ : هَمَمْتُ أنْ أجِلْسَ وَأدَعَهُ . متفقٌ عَلَيْهِ . في هذا الحديث : مشروعية تطويل القيام في صلاة الليل .
1174. Ibn Mas'ud (May Allah be pleased with him) reported: One night I joined the Prophet (PBUH) in his (optional) Salat. He (PBUH) prolonged the Qiyam (standing) so much that I made up my mind to commit an act of wrong. He was questioned: "What did you intend to do?" He replied: "I intended to sit down and stop following him (in Salat)."
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that:
1. Qiyam-ul-Lail (Tahajjud prayer) must be fairly long and every constituent of it should be performed with full peace of mind.
2. It is permissible to perform Nafl Salat in congregation.
3. In case an Imam inordinately lengthens a Salat, it is permissible for his followers to detach themselves from the congregation. But Ibn Mas'ud has regarded his intention to do so as bad, and for this reason its justification becomes doubtful. Since the Imam has been exhorted to take care of his followers in Salat, this apparently furnishes justification for the detachment.
[1175] وعن حذيفة قال : صَلَّيْتُ مَعَ النَّبيِّ ذَاتَ لَيْلَةٍ فَافْتَتَحَ البَقرَةَ ، فَقُلْتُ : يَرْكَعُ عِنْدَ المئَةِ ، ثُمَّ مَضَى ، فقلتُ : يُصَلِّي بِهَا في رَكْعَةٍ فَمَضَى ، فقلتُ : يَرْكَعُ بِهَا ، ثُمَّ افْتَتَحَ النِّسَاءَ فَقَرَأَهَا ، ثُمَّ افْتَتَحَ آلَ عِمْرَانَ فَقَرَأَهَا ، يَقرَأُ مُتَرَسِّلاً : إِذَا مَرَّ بآيةٍ فِيهَا تَسبيحٌ سَبَّحَ ، وَإذَا مَرَّ بسُؤَالٍ سَأَلَ ، وَإذَا مَرَّ بتَعَوُّذٍ تَعَوَّذَ ، ثُمَّ رَكَعَ ، فَجَعَلَ يَقُولُ : « سُبْحَانَ رَبِّيَ العَظِيمِ » فَكَانَ رُكُوعُهُ نَحواً مِنْ قِيَامِهِ ، ثُمَّ قَالَ : « سَمِعَ اللهُ لِمَنْ حَمِدَهُ ، رَبَّنَا لَكَ الحَمْدُ » ثُمَّ قَامَ طَويلاً قَريباً مِمَّا رَكَعَ ثُمَّ سَجَدَ ، فَقَالَ : « سُبْحَانَ رَبِّيَ الأَعْلَى » فَكَانَ سجُودُهُ قَريباً مِنْ قِيَامِهِ . رواه مسلم . في هذا الحديث : مشروعية التطويل في جميع أركان صلاة الليل ، قال الله تعالى : ﴿ أَمَّنْ هُوَ قَانِتٌ آنَاء اللَّيْلِ سَاجِداً وَقَائِماً يَحْذَرُ الآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُوْلُوا الأَلْبَابِ ﴾ [ الزمر (9) ] .
1175. Hudhaifah (May Allah be pleased with him) reported: I performed Salat with the Prophet (PBUH) one night, and he started reciting Surat Al-Baqarah. I thought that he would go in Ruku' (bowing posture in Salat) at the end of one hundred Ayat, but he continued (reciting); and I thought that he would perhaps recite (this Surah) in the whole Rak'ah (prayer), but he continued the recitation; I thought he would perhaps bow on completing (this Surah). He (PBUH) then started reciting Surat An-Nisa' which he followed with Surat Al-Imran. He recited leisurely. When he recited an Ayah which mentioned the tasbeeh, he would say Subhan Allah and when he recited the Ayah which tells how the Rubb is to be asked, the Messenger of Allah (PBUH) would then ask from Him; and when he (PBUH) recited an Ayah asking one to seek Protection Allah, he would seek Protection of Allah. Then he bowed and said, "Subhana Rabbiyal-Azim (My Rubb the Great is free from imperfection)"; his bowing lasted about the same length of time as his standing, (and then on returning to the standing posture after Ruku') he would say, "Sami' Allahu liman hamidah, Rabbana lakal-hamd (Allah listens to him who praises Him. Praise be to You, Our Rubb!)," and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say, "Subhana Rabbiyal-A'la (My Rubb the Supreme is free from imperfection)," and his prostration lasted nearly the same length of time as his standing (Qiyam).
[Muslim].
Commentary: This Hadith has already been mentioned. In his commentary on Sahih Muslim, Imam An-Nawawi has interpreted the words (occuring in this Hadith) as "I thought he would perhaps recite in the whole Rak'ah." Here Rak'ah means complete Salat (two Rak'ah). This interpretation is necessary for the reason that in its absence, the meanings of the next sentence go wrong. Due to this reason, we have kept these meanings in view in our translation. In any case, it furnishes justification for the desirability of long Qiyam (standing in Salat), the desirability of congregation in Nafl Salat, and the maintenance of the correct sequence in the recitation of the Surah of the Qur'an in prayers, which is not accepted by many people.
[1176] وعن جابر قال : سُئِلَ رسولُ الله أيُّ الصَّلاَةِ أفْضَلُ ؟ قَالَ : « طُولُ القُنُوتِ » . رواه مسلم .المراد بـ « القنوتِ » : القِيام . في هذا الحديث : دليل على فضل تطويل القيام في صلاة الليل ؛ لأنه محل قراءة القرآن ، ولأن النبي كان يطول القيام في الليل ، أكثر من تطويل السجود .
1176. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "Which Salat is the best?" He replied, " The best Salat is that in which Qiyam (the duration of standing) is longer."
[Muslim].
Commentary: We learn from this Hadith that of all the articles of Salat (Ruku', Sujud, etc.), it is best to lengthen the Qiyam because the greater the Qiyam is, the longer the recitation of the Qur'an will be. Since the recitation of the Qur'an is the best form of remembrance of Allah, the lengthening of the Qiyam is also most meritorious.
[1177] وعن عبد الله بن عمرو بن العاص رضي الله عنهما : أنَّ رسول الله قَالَ : « أحَبُّ الصَّلاةِ إِلَى اللهِ صَلاةُ دَاوُدَ ، وَأحَبُّ الصِّيَامِ إِلَى اللهِ صِيَامُ دَاوُدَ ، كَانَ يَنَامُ نِصْفَ اللَّيلِ وَيَقُومُ ثُلُثَهُ وَيَنَامُ سُدُسَهُ وَيَصُومُ يَوماً وَيُفْطِرُ يَوْماً » . متفقٌ عَلَيْهِِ . كان عبد الله بن عمرو من المتعبِّدين ، فأخبر النبي أنه كان يقول : والله لأصومنَّ النهار ، ولأقومنَّ الليل ما عشت ، فقال له النبي : « فإنك لا تستطيع ذلك ، فصم وأفطر ، ونم وقم ... » الحديث . قال الخطابي : محصل قصة عبد الله بن عمرو ، أنَّ الله لم يتعبد عبده بالصوم خاصة ، بل تعبده بأنواع من العبادات ، فلو استفرغ جهده لقصَّر في غيره ، فالأولى الاقتصاد فيه ، ليستبقى بعض القوة في غيره . قال الحافظ : وفيها : النهي عن التعمق في العبادة لما يخشى من إفضائه إلى الملل أو ترك البعض . قال المهلب : كان داود عليه السلام يجم نفسه بنوم أول الليل ، ثم يقوم في الوقت الذي ينادي الله فيه : هل من سائل فأعطيه سؤاله ، ثم يستدرك بالنوم ما يستريح به من نصب القيام في بقية الليل . وفيه : من المصلحة ، استقبال صلاة الصبح وإذكار النهار بنشاط .
1177. 'Abdullah bin 'Amr (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "The Salat which is dearest to Allah is that of (Prophet) Dawud; and As-Saum (the fasting) which is dearest to Allah is that of (Prophet) Dawud. He used to sleep half the night, get up to perform Salat for one-third of it, then sleep through the remaining one-sixth of it; and he used to observe Saum on alternative days."
[Al-Bukhari and Muslim].
Commentary: Since Islam has strictly forbidden self-affliction to the extent that it has forbidden hardship even in worship, compulsory awakening for Salat at midnight and observing Saum (fasting) for the whole month (except of the month of Ramadan) is disapproved. The model set by the Prophet (PBUH) is the ideal pattern of moderation in this respect. In this Hadith the fasting and the prayer of Prophet Dawud have been regarded most pleasing to Allah, because their conduct had a moderation which is enjoined by Islam.
[1178] وعن جابر قال : سَمِعْتُ رسول الله يقول : « إنَّ في اللَّيْلِ لَسَاعَةً ، لا يُوَافِقُهَا رَجُلٌ مُسْلِمٌ يَسْألُ الله تَعَالَى خَيْراً مِنْ أمْرِ الدُّنْيَا وَالآخِرَةِ، إِلا أعْطَاهُ إيَّاهُ ، وَذَلِكَ كُلَّ لَيْلَةٍ » . رواه مسلم . فيه : الحثُّ على ادعاء في الليل ، رجاء مصادفة ساعة الإِجابة وأحرى ما تكون في النصف الأخير .
1178. Jabir (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Every night there is a special time during which whatever a Muslim asks Allah of any good relating to this life or the Hereafter, it will be granted to him; and this moment comes every night."
[Muslim].
Commentary: Like the special moment in Jumu'ah, the time when this special moment occurs every night is not determined. But it is generally in the late hours of the night because that is the best time for worship. As in the case of Lailat-ul-Qadr the wisdom of keeping it secret lies in the inducement to search it by means of worship and prayer, praise and remembrance of Allah.
[1179] وعن أَبي هريرة أنَّ النبي قَالَ : « إِذَا قَامَ أحَدُكُمْ مِنَ اللَّيْلِ فَلْيَفْتَتِحِ الصَّلاَةَ بركْعَتَيْنِ خَفِيفَتَيْنِ » . رواه مسلم . قيل : الحكمة في هذه الركعتين إذهاب ما قد يبقى في الجسد من كسل النوم .
1179. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When one of you gets up at night to perform (Tahajjud) prayer, let him start Salat with two short Rak'ah."
[Muslim].
[1180] وعن عائشة رضي الله عنها قالت : كَانَ رسولُ الله إِذَا قَامَ مِنَ اللَّيْلِ افْتَتَحَ صَلاَتَهُ بِرَكْعَتَيْنِ خَفِيفَتَيْنِ . رواه مسلم . ثبتت هذه السنة بقول النبي وبفعله .
1180. 'Aishah (May Allah be pleased with her) reported: Whenever the Messenger of Allah (PBUH) stood for Salat at night, he would start his prayer with two brief Rak'ah.
[Muslim].
Commentary: These two Ahadith point out the desirability of performing two brief Rak'ah before one embarks on Tahajjud prayers, as this was the practice of the Prophet (PBUH). The wisdom behind this is to drive away laziness and pave the way for the nocturnal prayers in a proper manner. Allah knows better.
[1181] وعنها رضي الله عنها قالت : كَانَ رسول الله إِذَا فَاتَتْهُ الصَّلاةُ مِن اللَّيْلِ مِنْ وَجَعٍ أَوْ غَيْرِهِ ، صَلَّى مِنَ النَّهَارِ ثِنْتَيْ عَشرَةَ ركْعَةً . رواه مسلم . فيه : استحباب قضاء الفوائت من النوافل المؤقتة ، وكانت صلاته بالليل إحدى عشرة ركعة .
1181. 'Aishah (May Allah be pleased with her) reported: If the Messenger of Allah (PBUH) missed his night (Tahajjud) Salat because of indisposition or the like, he would perform twelve Rak'ah during the day.
[Muslim].
[1182] وعن عمر بن الخطاب قال : قَالَ رسولُ الله : « مَنْ نَامَ عَنْ حِزْبِهِ ، أَوْ عَنْ شَيْءٍ مِنْهُ ، فَقَرَأَهُ فيما بَيْنَ صَلاَةِ الفَجْرِ وصلاة الظُّهْرِ ، كُتِبَ لَهُ كَأنَّمَا قَرَأهُ مِنَ اللَّيْلِ » . رواه مسلم . فيه : استحباب تدارك ما فات من النفل المؤقت .
1182. 'Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "If anyone falls asleep and therefore fails to observe his Hizb (share) or part of it, if he observes it between the Fajr and the Zuhr prayers, it will be recorded for him as though he had observed it during the night."
[Muslim].
Commentary: This Hadith has already been mentioned. The word "Hizb" literally means "share" and "turn". Here it means that (daily round of recitation) which a person determines for himself, such as prayer or recitation of the Qur'an. For instance, if a person decides that he will perform eight Rak'ah in Tahajjud, recite one Juz' (part) of the Qur'an everyday, remember Allah in such and such form for so many times etc., etc. And then he makes every possible effort to put into practice his decision, but if casually he is unable to fulfill his routine, he should do it afterwards. This action of his will be credited to his account by Allah as if he completed it at the appointed time. This Hadith furnishes justification for the performance of optional righteous acts even after their due time.
[1183] وعن أَبي هريرة قال : قَالَ رسول الله : « رَحِمَ اللهُ رَجُلاً قَامَ مِنَ اللَّيْلِ ، فَصَلَّى وَأيْقَظَ امْرَأَتَهُ ، فَإنْ أبَتْ نَضَحَ في وَجْهِهَا المَاءَ ، رَحِمَ اللهُ امْرَأَةً قَامَتْ مِنَ اللَّيْلِ ، فَصَلَّتْ وَأيْقَظَتْ زَوْجَهَا ، فَإن أبَى نَضَحَتْ فِي وَجْهِهِ المَاءَ » . رواه أَبُو داود بإسناد صحيح . في هذا الحديث : الحثُّ على التعاون على الطاعة ، وقد قال الله تعالى : ﴿ وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ﴾ [ طه (132) ] .
1183. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "May Allah show mercy to a man who gets up during the night and performs Salat, awakens his wife to pray and if she refuses, he sprinkles water on her face (to make her get up). May Allah show mercy to a woman who gets up during the night and performs Salat, awakens her husband for the same purpose; and if he refuses, she sprinkles water on his face."
[Abu Dawud].
Commentary: This Hadith tells us about the conduct of pious husbands and wives. Its outstanding feature mentioned here is that they help each other in acts of virtue and obedience of Allah.
[1184] وعنه وعن أَبي سعيدٍ رضي الله عنهما قالا : قَالَ رسولُ اللهِ : « إِذَا أَيْقَظَ الرَّجُلُ أهْلَهُ مِنَ اللَّيْلِ فَصَلَّيَا - أَوْ صَلَّى رَكْعَتَيْنِ جَمِيعاً ، كُتِبَا في الذَّاكِرِينَ وَالذَّاكِرَاتِ » . رواه أَبُو داود بإسناد صحيح . في هذا الحديث : فضيلة أمر الرجل أهله بصلاة النوافل والتطوعات كما في الفرض . وفي : مشروعية الجماعة فيها .
1184. Abu Sa'id and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "When a man awakens his wife during the night and they both perform two Rak'ah Salat together, they are recorded among the men and women who celebrate remembrance of Allah."
[Abu Dawud].
Commentary: This Hadith points out the excellence of performing Tahajjud prayers with one's wife. Those who do so will be recorded as (the men and the women who remember Allah much, with their hearts and tongues). For such people, as the Verse concludes [Allah has prepared for them forgiveness and a great reward (i.e., Jannah)]. (33:35)
[1185] وعن عائشة رضي الله عنها : أنَّ النبي قَالَ : « إِذَا نَعَسَ أحَدُكُمْ في الصَّلاَةِ ، فَلْيَرْقُدْ حَتَّى يَذْهَبَ عَنْهُ النَّوْمُ ، فَإنَّ أحَدَكُمْ إِذَا صَلَّى وَهُوَ نَاعِسٌ ، لَعَلَّهُ يَذْهَبُ يَسْتَغْفِرُ فَيَسُبَّ نَفْسَهُ » . متفقٌ عَلَيْهِِ . فيه : الندب إلى الرقاد إذا غلبه النعاس ؛ لأن لب الصلاة الخشوع فيها ، والحضور مع الله عزَّ وجلّ ، وإنما يكون ذلك مع النشاط وصحة اللُّب ، وسلامته من الكسل .
1185. 'Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "When one of you dozes off while performing Salat, he should lie down till his drowsiness has gone away from him. When one of you performs Salat while dozing, he may abuse himself instead of seeking pardon (as a result of drowsiness)."
[Al-Bukhari and Muslim].
[1186] وعن أَبي هريرة قال : قَالَ رسولُ الله : « إِذَا قَامَ أحَدُكُمْ مِنَ اللَّيْلِ ، فَاسْتَعْجَمَ القُرْآنَ عَلَى لِسَانِهِ ، فَلَمْ يَدْرِ مَا يَقُولُ ، فَلْيَضْطَجِع » . رواه مسلم . استعجم : التبس ، والمعنى : أن غلبة النعاس عليه تمنعه من تدبر القرآن .
1186. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When anyone of you stands up for Salat at night and finds it difficult to recite the Qur'an accurately and he is unaware of what he is reciting, he should go back to sleep."
[Muslim].
Commentary: Since peace of mind and concentration are essential for performing Salat, it should be performed when one is fresh and free from tiredness and drowsiness. This is the reason Muslims have been prohibited through these two Ahadith from performing Salat when they are overwhelmed by sleep. In such conditions one cannot make proper expression of one's humility before Allah, which is the essence of Salat. Therefore, in such conditions one should first have some sleep because only then one will get real pleasure from the recitation of the Qur'an, prayer and praise of Allah, and will be in a position to beseech Him earnestly for pardoning one's sins.