Virtues of Tahajjud
AYAAT ON TAHAJJUD
Allah Ta’ala says, addressing Nabie [salallahu alaihi wasallam], “O you wrapped in a cloth, Stand [in prayer] by night except a portion, half of it or a little less, or a little more, and recite the Quraan in measured tones. Soon shall we send down to you a weighty message. Truly the rising by night is most potent for governing the soul, and most effective in speech [of praises and prayer]. [73:1-6]
In early Islam, prior to the five Salaah becoming Fardh, Tahajjud was Fardh on Nabie [salallahu alaihi wasallam] and the Ummah. Nabie [salallahu alaihi wasallam] and the Sahaba were so vigilant in executing this duty that they would remain awake most of the night performing Tahajud. Nabie’s [salallahu alaihi wasallam] mubarak feet would swell because of excessive standing in Tahajjud. Allah Ta’ala then revealed the Ayah, “Now recite as much as is easy of the Quraan.” [73:20]
which abrogated the compulsion of Tahajjud on the Ummah. However, there remains a difference of opinion as to whether Tahajjud continued to be Fardh on Nabie [salallahu alaihi wasallam] or not. Notwithstanding the abrogation, most Sahaba remained steadfast on it for the rest of their lives. [Mazharie Ma’ariful Quraan vol.5/8]
These verses also illustrate two benefits of Tahajjud.
1. “Truly the rising by night is most potent for governing the soul.”
Hadhrat Abdullah bin Abbas [radhiyallahu anhu] said, “At the time of Tahajjud, there appears to be a great affinity between the heart and the ears.”
This is a time of peace and tranquillity in which the ears respond quicker and the heart is more alert and receptive to ones devotions. They react spontaneously to whatever is uttered by the tongue. Furthermore, the benefit of keeping the lowly desires in check and restraining it against evil and vice is also found in Tahajjud. [Ma’ariful Quraan vol. 8]
2. “And most effective in speech.”
The presence of the heart is conducive to a more meaningful and sincere recitation of the Quraan and submission. [Ma’ariful Quraan vol. 81
In another ayah, Allah Ta’ala says,
“As for the Righteous, they will be in the Gardens and fountains [of Jannah], with joy the rewards which their Lord gives them, before this [in the world] they were virtuous. They slept but little at night, and they prayed for forgiveness in the hours of early dawn. ” [51:15:18]
These ayaat describe the qualities of the sincere believers and their everlasting rewards in the Hereafter. Hadhrat Abdullah bin Abbas [radhiyallahu anhu] has stated that this ayah conveys glad tidings to all those who spend a portion of the night, however short it may be, in the Ibadah of Allah Ta’ala. [Ibne Katheer – Ma’ariful Quraan vol. 8]
Hadhrat Ahnaf bin Qais said, “I compared our actions to that of the people of Jannah and I discovered that they by far excelled us; our actions do not compare with theirs. They slept less at night and laboured more in their devotions to Allah. I then compared our actions to that of the people of Jahannum and I discovered that they refuted Allah, His Rasool [salallahu alaihi wasallam] and Qiyamah. I realised that our actions are not of the standard of the people of Jannah, and [Allah be praised] not like that of the people of Jahannum. I therefore conclude that we are among those about whom Allah Ta’ala says, “Those who mixed a good act with another that was evil.” [Ma’ariful Quraan vol.8]
Hadhrat Abdur Rahmaan bin Zaid [radhiyallahu anhu] relates that once a person from the Banu Tameem clan remarked to his father, “O Abu Usamah, we do not find that quality within us about which Allah Ta’ala praised the righteous. i.e. they remain awake most of the night. Our condition is such that we remain awake for a very short time only to render our Ibadah.
His father replied,” Glad tidings are for those who sleep when sleep overtakes them, but they fear Allah on awakening.” [Ibne Katheer – Maariful Quraan vol.5]
In another ayah, Allah Ta’ala says,
“And spend a portion of the night with the Quraan, as an additional prayer.” [17:79]
The ayah has exhorted us to perform Nafl Salaah at night. Although it is virtuous to perform the Tahajjud Salaah after rising up from ones sleep, one may perform it before retiring to bed. Hadhrat Hassan Basrie [rahmatullah alaih] said, “Any Nafl Salaah performed after Isha is regarded as Tahajjud, although it is normally referred to as a Salaah performed after one sleeps a portion of the night. [Ibne Katheer – Maariful Quraan vol.5]
In another ayah, Allah Ta’ala says,
“[The believers are those] whose sides remain away from their beds, while they call on their Lord with fear and hope. ” [32:16]
This ayah expounds the true quality of the sincere servants of Allah Ta’ala. They distance themselves from their beds in the darkness of night because of fear of attaining Allah’s displeasure and His chastisement while cherishing hope of His mercy and rewards.
Hadhrat Mu’az bin Jabal [radhiyallahu anhu] relates, “Once I was on a journey with Nabie [salallahu alaihi wasallam]. One morning, at the time of Fajr, I asked, “O Rasul of Allah [salallahu alaihi wasallam], Do show me such an action that will grant me admission into Jannah.” Nabie [salallahu alayhi wasallam] replied, “You have inquired about an extremely difficult affair, nevertheless it becomes easy for those whom Allah makes it easy. Worship Allah without ascribing any partners to Him, establish Salaah, observe the fast in the month of Ramadhaan, and perform Hajj of the Baitullah. Fasting is a shield, while charity extinguishes the fire of sin and so does a person’s Salaah in the darkness of the night. Thereafter Nabie [salallahu alaihi wasallam] recited the above ayah. [Ma’ariful Quraan vol. 7]
Rasulullah [salallahu alaihi wasallam] said, “When Allah Ta’ala resurrects the entire mankind on the Day of Qiyamah, an announcer will announce, and his voice will be heard by the entire creation, “O you who have been resurrected, on this day you will come to know those who deserve honour and reverence, O you who have been resurrected, Stand up, those among you who possess the quality of “Their sides remained away from their beds”. A small group of people will stand up. Another narration states, “They will enter Jannah without reckoning. Thereafter the rest of mankind will be called for the reckoning. [Ibne Katheer, Mazharie – Ma’ariful Quraan vol. 7]
ALLAH’S MERCY AT THE TIME OF TAHAJJUD
Rasulullah [salallahu alaihi wasallam] said, “At night there is such a moment in which a Muslim supplicates Allah Ta’ala for the good of this world or the Hereafter, Allah Ta’ala will grant him his request, and this moment appears every night.” [Muslim]
Note: This Hadith bears the good fortune of acceptance of ones Duas at night. However, mention is not made of the specific moment of acceptance. Some Ulama are of the opinion that this period is not known like that of Lailatul Qadr and the special moment of acceptance on Jumua, while others opine that it is at midnight. [Mazahir]
In another Hadith, Rasulullah [salallahu alaihi wasallam] said, “The closest Allah Ta’ala gets to his servant is in the last portion of the night. If you possess the ability to be from among those who remember Allah, then become one of them.” [Tirmidhi]
Note: “The closeness of Allah” refers to Allah’s pleasure and mercy showered upon his servants who sacrifice their sleep and strive in His worship. [Mazahir]
Rasulullah [salallahu alaihi wasallam] said, “When one third of the night remains our Rabb [Lord], Most High, Most Exalted, descends to the first sky and announces, “Who is there to beseech Me that I may answer his prayer and who is there to seek forgiveness that I may forgive him.’ Then He spreads out His hands [of kindness and mercy] and proclaims, “Who will grant a loan to the One who is neither a destitute or an oppressor.” [Muslim]
Note: 1. Allah Ta’ala is free from bodily form and shape. He is Omnipresent and He is not confined to space. Hafiz Ibne Hajar and Imaam Malik [rahmatullah alaihimal have stated that “Allah Ta’ala descending to the first sky” signifies His special Mercy through which He accepts Duas and forgives sins. [Lam’aat]
2. The loan mentioned in the Hadith refers to bodily and financial devotions offered to Allah Ta’ala with the hope of attaining rewards.[Mazahir]
THE CORRECT TIME FOR TAHAJJUD
The time of Tahajjud extends from the time of Isha until SUBHE SADIQ [true dawn]. Ahadith related from Hadhrat Aa’isha [radhiyallahu anha] state that Nabie [salallahu alaihi wasallam] sometimes performed Tahajjud in the early portion of the night and on occasions when half the night had passed. However, towards the latter part of his life he frequently performed it in the last portion of the night. As the night progresses, Allah Ta’ala’s Mercy and Blessings increase. Hence, the last sixth of the night is most preferred. [Maktoobat Shaikh ul Islaam 77 p 202 – Fatawa Rahimiya vol 2 p 376]
DUA TO ASSIST ONE IN AWAKENING FOR TAHAJJUD
A person remarked to Abdullah bin Abbas [radhiyallahu anhu], “I always intend awakening in the last portion of the night to perform Salaat but sleep overpowers me.” Ibne Abbas [radhiyallahu anhu] replied, “Before sleeping recite from “QUL LAW KAANAL BAHRU MIDADAL…” to the end of Surah Kahf. Allah Ta’ala will waken you at whatever time you intend rising.” [Tha’labi-Ma’ariful Quraan vol 5]
NUMBER OF RAKAATS IN TAHAJJUD
The number of rakaats performed by Nabie [salailahu alaihi wasallam] varied according to the prevailing circumstances. Although on certain occasions sufficient time was available, Nabie [salailahu alaihi wasallam] would perform less rakaats reciting lengthy Qiraat.[Khasa’ile Nabawee p 156]
Deducing from the various narrations four to twelve rakaats in units of two or four have been recommended. [Imdaadul Fatawa vol 1 -Baab finnawaafil / Maraqiyul Falah], However if two rakaats are performed in the prescribed time it will be regarded as Tahajjud.[Raddul Mukhtaar vol 1 p 715]
OCCASIONS WHEN ONE IS UNABLE TO AWAKEN FOR TAHAJJUD
Hadhrat Aa’isha [radhiyallahu anhal relates, “If for some reason Rasulullah [salallahu alaihi wasallam] was unable to perform Tahajjud, he would perform twelve rakaats during the day [at the time of Chaast – before midday”. [Shamail Baab fi Ibadah]
Note: Hadhrat Umar [radhiyallahu anhu] relates that Rasulullah [salallahu alaihi wasallam] said, “Whoever was unable to complete his devotions at night should complete it in the morning before noon. It will be regarded as though he had completed it at night.” [Muslim]. One should not overlook it because of the time passing by, otherwise the nafs will become accustomed to omitting it. [Khasail p 156]
RASULULLAH’S [SALALLAHU ALAIHI WASALLAM) IBADAH AT NIGHT
Hadhrat Mugheerah [radhiyallahu anhu] narrates, “Rasulullah [salallahu alaihi wasallam] stood in Salaah at night until his Mubarak feet would swell.” The Sahaba inquired, “Why do you exert yourself to such an extent when Allah has forgiven your past and future errors?” Rasulullah [salallahu alayhi wasallam] replied, “Should I not be an appreciative servant [of Allah]. [Bukharie; Muslim]
Rasulullah [salallahu alaihi wasallam] is the most beloved creation of Allah Ta’ala. His actions, words and even his silence are regarded as deeds of worship in the Grand Courts of Allah Ta’ala. Although being sinless and privileged with Divine assurance of forgiveness, yet he exerted himself in standing for long hours in Tahajjud as a token of appreciation for the grace and mercy of Allah Ta’ala.
“Allah Ta’ala has forgiven your past and future errors” does not imply that Rasulullah [salallahu alaihi wasallam] was not sinless [Na’oodhu billah]. Ulama have given many explanations the easiest of which is, “The deeds of even the pious are regarded as a sin for those who are close to Allah Ta’ala [Khasaa’ile Nabawi]
“Should I not be an appreciative servant of Allah” signifies that when Allah Ta’ala has granted me so many favours and blessed me with forgiveness should I not then worship Him in gratitude. [Ibid]
Hadhrat Allie [radhiyallahu anhu] said,
“IBADAH PERFORMED TO ATTAIN JANNAH IS THE IBADAH OF A TRADER, IBADAH PERFORMED FOR FEAR OF JAHANNUM IS THE IBADAH OF A SLAVE, IBADAH PERFORMED IN APPRECIATION OF ALLAH’S BOUNTIES IS THE IBADAH OF A FREE MAN.” [Mazaahir]
THE LENGTH OF NABIE’S [SALLALLAAHU ALAIHI WASALLAM] IBADAH
Hadhrat Ataa [radhiyallahu anhu] relates, “I once requested Hadhrat Aaisha [radhiyallahu anha] to relate an admirable action of Rasulullah [salallahu alaihi wasallam].” She replied, “Which action of Rasulullah [salailahu alaihi wasallam] was not admirable?” Thereafter she said, “One evening Rasulullah [salallahu alaihi wasallam] returned home and slept with me in my sheet. A little while later he said, “Forget it, I will worship my Creator. Saying this he got up, performed Wudhu and engaged himself in Salaah. He began weeping [in Qiyaam] to such an extent that the tears began to flow onto his Mubarak chest. He then performed Ruku and Sajda while the tears flowed. He stood up from Sajda [for the second rakaah] and the tears still continued to flow. He persisted in this condition all night until Bilaal came out to call him for the Fajr Salaat. Hadhrat Aaisha said, “I asked, “Why do you cry so much when Allah Ta’ala has forgiven your past and future errors?” He replied, “Should I not be an appreciative servant.” Thereafter, he said, “Why should I not do so when these verses were revealed to me today and he recited “Inna fee Khalqis samawaat to the end of Surah Aali Imraan.” [Khasaile Nabawi p 153]
Many Ahadith have prohibited one from exerting oneself more than one can bear. The reality of the matter is that man has been created specifically to worship Allah Ta’ala. Allah Ta’ala says, “I have only created Jinn and men so that they may serve Me.” [51:56] When this is the original purpose of man’s creation then any amount of labour exerted in worshipping Allah will be regarded as praiseworthy. Those Ahadith in which prohibition has been recorded refer to such laborious exertion which result in frustration. Frustration causes total negligence. Therefore it is related in a Hadith, “Perform Ibadah as much as you can bear.” Allah Ta’ala will grant rewards so long as there is no frustration experienced when engaged in devotions to Him. In Rasulullah’s [salallahu alaihi wasallam] case there is no question of frustration for certainly “Salaah is the coolness ofhis eyes. ” Moreover Salaah is a sacred dialogue with Allah Ta’ala.
Another reason for the prohibition of unbearable exertion in devotions is that it may cause weakness which will hinder other important religious obligations. [Khasa’ile Nabawi]
Hadhrat Hudhaifah bin Yamaan [radhiyallahu anhu] relates that one night he performed Salaah with Rasulullah [salallahu alaihi wasallam]. After commencing the Salaah, Rasulullah [salallahu alaihi wasallam] recited,
“ALLAHU AKBAR ZUL MALAKOOTI WALJUBROOTI WALKIBRIYA’EE WAL AZMATIJI”
Translation: Allah is the Greatest! The Absolute Owner of Sovereignty, Omnipotence, Majesty and Magnificence.
He then recited Surah Baqarah [after Fatiha]. Thereafter he went Into Ruku. His ruku was as long as his Qiyaam [the standing posture]. In it he recited “SUBHANA RABBIYAL AZEEM-SUBHANA RABBIYAL AZEEM.” He then lifted his head from ruku and stood [in Qaumal as long as his Ruku. He recited “LI RABBIL HAMD.” Thereafter he performed Sajda. His Sajda was as long as his Qiyaam. In it he recited “SUBHANA RABBIYAL ALAA – SUBRANA RABBIYAL ALAA.” He lifted his head and sat [in Jalsa] for as long as his Sajda. In this posture he recited “RABBIGH FIRLEE – RABBIGH FIRLEE.”
Rasulullah [salailahu alaihi wasallam] completed this Salaah having recited Surah Baqarah, Aali Imraan, Nisaa, and either Surah Ma’idah or Anaam.” [Shama’il Tirmidhi Baab Fi Ibadah]
Note: Evidently, it seems as though Nabie [salallahu alaihi wasallam] recited these four Suras in four rakaats and this is corroborated by a narration in Abu Dawobd which states, “Nabie [salallahu alaihi wasallam] performed four rakaats. In it he recited Surah Baqarah, Aali imraan, Nisaa, and either Surah Ma’idah or Anaam.” [Abu Dawood – Mishkaat p.1071. However it is stated in a Hadith of Muslim Shareef that Nabie [salallahu alaihi wasallam] recited Surah Baqarah, Nisaa and Aali Imraan in a single rakaat. [Muslim vol.1,p 264]. It becomes apparent that these two narrations refer to two separate occasions. [Khasail e Nabawee]
THE MANNER OF NABIE’S [SALALLAHU ALAIHI WASALLAM] RECITATION
Yahya bin Mamlak relates he asked Hadhrat Umme Salamah [radhiyallahu anha] about Rasulullah’s [salallahu alaihi wasallam] Qiraat [recitation]. She described it as being clear with each word recited separately. [Shamail Thirmidhi Baab Fi Qiraah]
Note: Hadhrat Umme Salamah [radhiyallahu anha] may have explained the manner of Nabie’s [salallahu alaihi wasallam] recitation verbally or she may have demonstrated it by actually reciting as explained in the next Hadith.[Khasail e Nabawi p 184]
adhrat Umme Salamah [radhiyallahu anha] said, “Rasulullah [salallahu alaihi wasallam] recited every ayah separately. He recited ALHUMDULILLAHI RABBIL AALAMEEN and paused. AR RAHMANI RRAHEEM and paused. MALIKI YAUMIDDEEN and paused.” [Shama’il – Baab Fi Qira’ah]
Note: This Hadith elucidates the fact that Nabie [salallahu alaihi wasallam] recited each ayah distinctly with extreme ease. [ref. Khasa’il e Nabawi p 185]
Hadhrat Qatadah relates, “I inquired from Hadhrat Anas bin Malik [radhiyallahu anhu] about Rasulullah’s [salallahu alaihi wasallam] recitation. “He replied, “He would lengthen the letters of “Madd” [Shama’il Baab Fi Qiraah]
Note: It is only possible to lengthen the letters of Madd when one recites with composure and care. The commentators of Hadith have stated that there are several laws applicable to the Madd and these have to be given due consideration. Both, laxity and exceeding the bounds set by the Shariah are abhorred. [Khasa’il p.185]
Hadhrat Abdullah bin Abi Qais relates, “I inquired from Hadhrat Aa’isha [radhiyallahu anha] about the recitation of Nabie [salallahu alaihi wasallam], did he recite softly or audibly?” She replied, “He recited both softly and audibly.” I said, “All praise be to Allah who has granted ease in the matter.” [Shama’il – Baab fi Qiraah]
Note: A narration of Tirmidhi elucidates the fact that the questioner intended asking about Nabie’s [salallahu alaihi wasallam] recitation in Tahajjud Salaah. Hadhrat Aa’isha’s [radhiyallahu anha] reply that Nabie [salallahu alaihi wasallam] recited both softly and audibly may imply that in one night he chose to recite both softly and audibly, or on some nights he recited audibly and on others softly.
To perform Tahajjud in both modes are correct. However, considering the time of its performance, it is preferable to read in an audible tone, more so when it is intended to encourage others or to create vigour in ones devotion. On the contrary, if disturbing others or vanity is apprehended, soft recitation is preferable. [Khasa’il e Nabawee p 186]
NABIE’S [SALALLAHU ALAIHI WASALLLAM] REPETITION OF ONE AYAH
Hadhrat Aa’isha [radhiyallahu anha] relates, “Once Nabie [salallahu alaihi wasallam] repeated one ayah the entire night in Tahajjudd.”[Shama’il – Baab fi Ibadah]
Note: in one narration, Hadhrat Abu Zarr [radhiyallahu anhu] relates, “Once Nabie [salallahu alaihi wasallam] remained standing in Tahajjud the entire night, repeating the following ayah until the break of dawn.” [O ALLAH, IF YOU PUNISH THEM, THEY ARE YOUR SERVANTS, AND IF YOU FORGIVE THEM, YOU ARE THE MAGNIFICENT, THE WISE.” I said, “O Rasulullah [salallahu alaihi wasallam], you repeated this ayah the entire night. You even recited it while performing Ruku and Sajda. Nabie [salallahu alaihi wasallam] said, “I requested My Rabb to grant me SHAFAAH [intercession] on behalf of my Ummah, and it has been granted INSHA ALLAH- on behalf of those who do not ascribe any partners to Allah.” [Ibne Katheer vol.2]
This ayah will be submitted by Hadhrat Isa [alaihis salaam] in the Grand Court of Allah Ta’ala on the Day of Judgement. That day will be a phenomenon of Allah Ta’ala’s attribute of Justice and Forgiveness. These two attributes were prevalent in the mind of Nabie [salallahu alaihi wasallam] while reciting this ayah. [Khasail e Nabawi p 163]. Hence, Nabie [salallahu alaihi wasallam] sought Allah Ta’ala’s forgiveness on behalf of his Ummah. [Mazahir Jadeed vol 2]
NABIE’S [SALALLAHU ALAIHI WASALLAM] WEEPING
Hadhrat Abdullah bin Shikheer relates from his father, “I went to Rasulullah [salailahu alaihi wasallam] while he was performing Salaah. The sound like that of a boiling pot emitted from his chest because of his weeping. [Shamail Baab Bukaa]
Note: This was the result of Nabie’s [salallahu alaihi wasallam] extreme humility. This condition prevailed upon Nabie [salallahu alaihi wasallam] when Allah Ta’ala’s attributes of Jalaali and Jamali [Exaltedness and Graciousness’] appeared together. [Khasaile Nabawee p 189]
May Allah Ta’ala through His infinite Grace and Mercy, accept this humble effort, and make it a means of Hidayah for this sinful servant, those who made this publication possible and the entire Ummah of our beloved Nabie [salallahu alaihi wasallam].
Wasalallahu alan Nabie yil Kareem wa ala Aalihee wa Ashabihee Ajma’een.
by Sheikh A.S.Chohan
Courtesy: www.everymuslim.co.za ?
