Islamic Shari‘ah of the Prayer (2) (Part 2/2)

 

The above mentioned etiquette relates to the external form of the prayer. There are some inner etiquette too under وَ قُوْمُوا لِلهِ قَانِتِيْنْ, which every Muslim should observe. They are:

1. One should not be lazy and sluggish during the prayer. This is a very common form of negligence in prayer and a person who is guilty of it is neither able to be punctual in his prayer nor vigilant in offering the prayer in congregation. Similarly, a person also is not able to focus his attention towards the Almighty during the prayer. Its apparent reasons can be many. For example, sleep can be one of its causes. Likewise, pre-occupation and worldly involvements can cause laziness. However, if one reflects deeply, its real reason is found within the heart of a person and every Muslim should try his best to remove it. In the words of Imam Amin Ahsan Islahi, the measures which can be adopted for this, are:

 

The first thing is that one should fully understand the importance which the prayer has in Islam. The prayer is the first manifestation of faith. The first thing that originates from faith is the prayer, and then it is from the prayer that the rest of Islam originates. The foremost pillar among the pillars on which the edifice of Islam rests is the prayer. So, if anyone razes this pillar to ground, it is as if he has razed to ground the whole structure of Islam. The Companions (rta) of the Prophet (sws) considered the prayer to be the distinction between belief and disbelief. The Caliph ‘Umar (rta) had directed his administrators and representatives that their greatest responsibility is showing vigilance to the prayer; a person who is negligent to the prayer will be even more negligent to the rest of the directives of Islam. Since the source and fountainhead of Islam is the prayer, hence if one has to adhere to religion he must foremost adhere to the prayer. By adhering to the prayer he actually is able to adhere to the rest of religion. If he shows laziness in prayer or is indifferent to it, he breaks all bounds set by religion and hands over his reins to base desires. About the People of the Book, the Qur’an says that their negligence to the prayer led them to lewdness and vulgarity.

 

It must also be kept in consideration that each part of religion has a status which the Almighty Himself has ascertained. Something which has been regarded as a pillar of religion is nevertheless a pillar. Unless it is erected the edifice of religion will not be erected. If a person does not adhere to the prayer and is involved in welfare work, all his efforts are in vain as regards adopting religion is concerned because he is constructing a building that has no foundation. Just as nothing can replace the foundations of a building, similarly nothing can replace the role of the prayer in religion. It is to make people comprehend this reality that it is narrated in a Hadith that the optional prayers of a person will not be accepted until he offers the obligatory ones.

 

The second thing which is necessary to curb laziness is that a person should try to become vigilant in remembering God. This means that as soon as a person hears the adhan, he should leave everything aside and start preparing for the prayer and get ready to go to the mosque. Slackness should not be displayed in this preparation; in fact, it should bear the mark of vigour and liveliness. Just as a dutiful servant is always ready to receive the directive of his master and as soon as he hears his voice he rushes to his presence leaving aside everything, in the same manner a person should attend to the prayer as soon as he hears the adhan. It should be kept in mind that at the time of the prayer, the most important and foremost obligation in the eyes of God is to offer it. Except for compelling circumstances in which a person might have a reason, in no other circumstances can some task be given any preference, even if it concerns religion. If for some period, a person makes it a point to attend to the prayer as soon as he hears the adhan, there is all the probability that the Almighty help him by making this a habit for him and he is able to get rid of this laziness regarding the prayer.

 

The Prophet (sws) has suggested an excellent remedy to do away with the laziness caused by sleep … No doubt it is really a difficult thing to overcome as long as a person dallies around while lying in bed. However, as soon as he shows resolve and gets up from the bed, remembers the Almighty, does the wudu and offers the prayer, his laziness and lethargy gradually turn into vigor and vitality until he reaches a stage that he no longer has any desire to sleep. In fact, the desire which does remain in him is that why was not he able to acquire this bliss of remaining awake earlier on. It should be remembered that a person will never regret sacrificing his sleep for the prayer. After a small period of this struggle against sleep, the remembrance of the bliss of remaining awake becomes so dominant in a person that it wakes him up from the deepest of slumbers.[1]

 

2. The prayer should be protected from latent thoughts and suggestions that keep bombarding a person. Everyone knows that it is not easy to remain shielded from them. The reason for this is that Satan is the enemy of the prayer to the same extent as the Almighty is pleased with it. Thus he launches his onslaught on the heart and mind of a person as soon as a person begins the prayer. Imam Amin Ahsan Islahi, while delineating the various measures to counter the onslaught of Satan, writes:

 

A general remedy for this is that as soon as a person witnesses such a situation, he should seek refuge with Allah and should resolve to complete and show vigilance in the prayer much like the person who has been informed of an imminent enemy attack but he has made up his mind to complete his prayer come what may and will become indifferent to such latent suggestions. Sometimes, it is this resolve and enthusiasm which destroys the spell caste by Satan.

 

The second thing which becomes effective in this matter is that he should say the words of the prayer in an audible manner and is able to give attention to their meanings. However, it is essential that one must not say them so loudly that others who may be offering the prayer nearby get disturbed. This becomes very helpful in combating such latent murmurs of Satan. When a person’s mind is focused on meanings of the prayer he is greatly protected from such onslaughts.

 

The third thing which becomes very effective in this regard is that in general life also one should try to keep one’s thoughts very pure. One should try to always think about things which are beneficial to him and to others in both worldly and religious affairs. One should keep in mind that the handmill of one’s mind keeps churning. If he inputs pure raw material in it, it will keep crushing it and produce high quality flour. On the other hand, there are the evil suggestions of Satan. As soon as he gets the opportunity, he throws a handful of stones and pebbles in it and the handmill starts grinding them and this really hampers its working. If this mishap occurs frequently, the handmill starts to malfunction and is unable to churn out pure flour. The best of grains will produce substandard flour.

 

A person who has endeavoured hard to generally keep his thoughts clean will encounter less evil whisperings from Satan because he will find the spiritual fodder in the prayer which he is generally used to and if certain thoughts do disturb him they are not as improper so that they contradict the objective. Sometimes, a person as near to God as ‘Umar (rta) would find his prayer being invaded with distractive thoughts. At times, during the prayer, he would think of arranging his armies busy fighting in Iran and Syria. A person can object that even such pre-occupation distracts a person during the prayer. No doubt, this is a distraction but there is tremendous difference between getting distracted by evil thoughts and by thoughts which are primarily pure and needed.[2]

 

3. A person should fully understand and pay full attention to whatever he says in the prayer. The utterances of the prayer delineated earlier consist of celebrating the praises of the Lord, expressing His sovereignty, beseeching Him and to top these all reciting Surah Fatihah and some portion of the Qur’an. The relationship between Surah Fatihah and the Qur’an is that of a supplication and its response and the order in which these utterances occur in a prayer show that they remind us that the very first thing which should be asked from the Almighty in this world is His guidance and it is only the Qur’an which provides guidance now till the Day of Judgement. Imam Amin Ahsan Islahi writes:

 

This [Surah Fatihah] is the greatest supplication that a person can think of in this world. This supplication has been taught to us by the Almighty Himself. A better way of asking from the Almighty than what is expressed in this surah cannot even be imagined and nothing better than what he asks in this prayer can be imagined either. The Almighty Himself has taught us the right way to ask from Him and has also informed us of what to ask from Him. When the prelude to what is being asked is also correct and what is being asked is also befitting and is something which can be asked only from Whom it is being asked and the bestower is the Most gracious of all, then what doubt remains that it will not be granted.[3]

 

After this, he has written about the recital of the Qur’an in the following words:

 

It is the inimitability of the Qur’an that whichever of its portion one reads, featured in it is the basic message of this divine book. Mentioned everyone now and then is the true comprehension of the Almighty, the way one should lead one’s life, the Hereafter and the reward and punishment which will take place in it. The only thing is that the style and manner would be different. At one place, something is set in legal style; at another, one will find the Qur’an earnestly urging the believers to adopt something; at some instances tales and anecdotes would be narrated to drive the point home while in some verses one would find effective parables to convey the meaning. Similarly, at some places, people would be asked in a polite and gentle way and at others they would be threatened because of their misdeeds. However, this much is certain that whatever portion is read, even if it constitutes three verses, one would find that it contains a very powerful and effective reminder of what is really required to keep oneself on the right path.[4]

 

It is apparent from the above discussion that it is essential that one must understand what he utters during the prayer. The Prophet (sws) is reported to have said: “A person who prays, whispers to His Lord; thus he should know what he is whispering.”[5] Imam Amin Ahsan Islahi writes:

 

One should not think that there is no need to reflect on the surahs and supplications everyday when they are read repeatedly in every prayer and that understanding them once is enough. Those who hold this view are not aware of the essence of the prayer and its supplications. The prayer is not offered to increase one’s knowledge: it is offered to renew one’s pledge with the Almighty and to seek help, guidance and mercy from Him. How can this purpose be achieved by offering it without knowing what one is uttering unless a person is not attentive.[6]

 

4. One should take care that the prayer does not become a pretentious display. This is the most common and most dangerous affliction of the prayer. In the words of Islahi, the reason that this is the most common affliction is that there are so many variations in being showy of the prayer that even the most careful of persons is unable to ward off its attacks from his prayer; similarly, in his opinion, it is the most dangerous because sincerity is a pre-requisite of the prayer and showing off is opposite to sincerity. In his opinion, two things are required for its remedy. He writes:

 

One of them is that a person should be well aware of the various forms of pomposity and showing off. Books such as Ghazzali’s Ahya al-‘Ulum are very useful in making a person aware of these forms. It is only after knowing something thoroughly that one is able to check it and get rid of it if he wants to. Whereas this awareness is required by the common man, it is required much more by scholars of Islam and the pious. The reason is that pomposity seldom manifests itself through worldly affairs; it often comes in the guise of religiosity and such are its alluring forms and types that the greatest of scholars and religious pundits end up being its targets, and, at times, lose their religiosity and piety they attained in their life.

 

The second thing that is an effective remedy for this affliction is the tahajjud prayer. This prayer is offered alone at night and it is very taxing for one’s self; it has been emphasized that one should keep it a secret; thus those who only pray to brag and show off they never find the strength to offer the tahajjud prayer; only those people are able to find the strength to offer it who are either miles away from pomposity or are fully aware of its evils and in order to save themselves from these evils have found refuge in this prayer. The tahajjud prayer is the most effective remedy of this affliction as long as a person is able to maintain its secrecy. There are people who even brag and show off their tahajjud prayer. Either they start advertising this in the guise of various insinuating statements, or their students and disciples do this job for them. In such circumstances, not only is this prayer of no use as a remedy, it helps a person even more in his tendency of showing off.[7]

 

If the prayer is offered while giving due consideration to these etiquette, then in the words of Islahi,it is characterized by the following:

 

When a person stands in prayer he is an embodiment of humility. With hands tied, eyes lowered, neck bending downwards, feet placed adjacent, he stands while being cut off totally from his surroundings; dignity and honour seem personified in him, he is a portrait of silence and seriosity. At times, he kneels before his Lord, and, at others, places his forehead and nose on the ground and some times spreads his hands in prayer. In short, whatever forms of humility that can be adopted, are with dignity and honour adopted by a person who stands to pray. The picture which thus emerges of this person bears clear evidence that he is observing his Lord and if this is not the case, he knows for sure that the Lord is observing him. It is this prayer which can be termed as a pinnacle among prayers. This prayer is entirely different from the prayer offered with a juristic mind. It is this prayer which is in fact required for the purification of the soul. The prayer is a reflection of a person’s inner self. In this prayer is reflected the humility and meekness for the Almighty present within his heart. Not only is his back bent in the prayer, his heart is also bent before the Almighty. Not only does his forehead touches the ground, his soul also prostrates before the Lord of the worlds.[8]

 

The Friday Prayer

 

On Fridays, it has been made incumbent upon Muslims to pray in congregation at the time of zuhr prayer and in place of it. The way prescribed by the shari‘ah for this prayer is the following:

1. There are two rak‘at of this prayer.

2. In contrast with the zuhr prayer, the recital shall not be silent.

3. The takbir shall be said before the prayer.

4. Before the prayer, the imam shall deliver two sermons to remind and urge people about various teachings of Islam. He shall deliver these sermons while standing. The imam shall sit for a short while after he ends the first sermon and then stand up to deliver the second one.

5. The adhan for the prayer shall be recited when the imam reaches the place where he is to deliver the sermon.

As soon as the adhan is said, it is incumbent upon all Muslim men to leave all their involvements and come to the mosque if they have no legitimate excuse.

The sermon shall be delivered and the prayer shall be led by the rulers of the Muslims and this prayer shall only be offered at places which have been specified by them or where a representative of theirs is present to lead the prayer.

The Qur’an has mentioned this prayer in the following words:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ  فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ (62: 9-10)

Believers, when you are summoned to Friday prayers, hasten to the remembrance of God and cease your trading. That would be best for you, if you but knew it. Then, when the prayers end, disperse and go your ways in quest of God’s bounty. Remember God greatly so that you may prosper. (62:9-10)

 

The Prophet (sws) has directed those who lead the prayer to shorten the sermon and prolong the prayer. He has said that it is enough for a person to be sensible if he has this trait.[9]

It is evident from certain narratives that for reminding and counseling people and for the purpose of collective worship, it was this day that had in reality been fixed in the religions of the Prophets.[10] According to historians, before the advent of Muhammad (sws), Ka‘b Ibn Luyy or Qusayy Ibn Kalab would also assemble the people of Quraysh on this day.[11] Regarding the selection of this day, the Prophet (sws) has said that it was on this day that Adam was created and on this day was he cast into the orchard and on this day was he cast out and the Day of Judgement will also be a Friday.[12]

The Prophet (sws) is also reported to have said that there comes a time in this day in which the Almighty grants a rightful wish of a believer.[13] Consequently, he warned people that if they do not come for the Friday prayer, their hearts shall be sealed and indifference shall overcome them.[14] On the other hand, the Prophet (sws) has given glad tidings to people – who take a bath, fully cleanse themselves, are befittingly adorned and attired, try not to pierce and sit between two people, pray whatever they can at the beckoning of the Almighty and sit silently to listen to the sermon of the imam – glad tidings that the Almighty will forgive the sins they have committed between the two Fridays.[15] He has also said that on Friday, angels stand at the door of the mosques and write the names of people in order of their entry to the mosques. Consequently, those who come very early are similar to a person who has sent a camel for sacrifice, then he who sends a cow for this purpose and then he who sends a sheep for this purpose and then a hen and then an egg. Then once the imam comes to deliver his sermon they fold their scrolls and listen to his advice and counsel.[16]

 

The Id Prayers

 

On the days of ‘id al-adha and ‘id al-fitr, it is essential for the Muslims that they arrange a collective prayer like that of the Friday prayer. Following is its methodology:

1. This prayer shall consist of two rak‘at.

2. In both rak‘at, the Qur’an shall be recited loudly.

3. While standing in qiyam some additionaltakbirs shall be recited.[17]

4. Neither will there be any adhan for the prayer nor takbir.

5. After the prayer, the imam shall deliver two sermons to remind and urge people regarding the basic message of Islam. Both these sermons shall be delivered with the imam standing. He shall sit for a while in between the two.

6. Like the Friday prayer, this prayer too shall be led and its sermon delivered by the rulers of the Muslims and their representatives and it shall be offered only at those places which have been prescribed by them, where either they or their representatives are present to lead the prayer.[18]

 

The Funeral Prayer

 

In the religion of the prophets, the prayer for a deceased is held obligatory.[19]

Once the dead body of the deceased is bathed and enshrouded, this prayer shall be offered in the following manner:

People shall stand in rows behind the imam after placing the dead body between themselves and the qiblah.

The prayer shall begin by saying the takbir and by raising hands.

Like the ‘id prayer, some additional takbirs shall be said in this prayer.[20]

The prayer shall end after the salam is said while a person is standing once the takbirs and the supplications have been offered.

The above method of the funeral prayer is attested by the consensus of the Muslims and their perpetual adherence to it. Narratives which depict the knowledge and practice of the Prophet (sws) in this matter are detailed out below:

Abu Hurayrah (rta) narrates from the Prophet (sws): “You should show haste in taking away the dead body [to its destination] because if the deceased is pious, some good awaits him towards which you send him, and if this is not so then he is an anathema from which you should relieve your necks from.”[21]

Abu Sa‘id (rta) narrates from the Prophet (sws): “When you see a funeral procession, stand up, and those walking in it should not sit down also until it is placed on ground.”[22]

Abu Hurayrah (rta) narrates from the Prophet (sws): “A person who walks in the funeral procession of a Muslim while professing full faith in the Almighty and with a feeling of accountability [to Him], then remains there till the funeral prayer is offered and the deceased is buried, he returns with two carats worth of reward with each carat being [as big as] the mountain of Uhud. And he who offers the funeral prayer, but comes back before the burial, he too returns with one carat from them.”[23]

Abu Hurayrah (rta) narrates that the day king Negus died, the Prophet (sws) had it announced, then reached the place of the prayer with the people, made rows [for the prayer] and said four takbirs in the prayer.[24]

Ibn Abi Laylah narrates that Zayd Ibn Arqam usually said four takbirs in our funeral prayers. In one funeral, he said five takbirs. When we asked him, he replied: “The Prophet (sws) too used to do this at some instances.”[25]

It is narrated by Talhah Ibn ‘Abdullah: “I prayed behind Ibn ‘Abbas and he read Surah Fatihah in it and remarked: ‘I have recited [this out to you] so that you should know that this was the practice of the Prophet (sws).’”[26]

‘A%’ishah (rta) narrates that the Prophet (sws) said: “Do not speak ill of the dead because they have reached the place where their deeds led them to.”[27]

Abu Hurayrah (rta) narrates from the Prophet (sws): “When you offer the funeral prayer for someone, pray specifically for him.”[28]

The supplications of this prayer which are ascribed to the Prophet are the following:

 

1.

 اللهم اغفر له وارحمه واعف عنه وعافه وأكرم نزله ووسع مدخله واغسله بماء وثلج وبرد ونقه من الخطايا كما ينقى الثوب الأبيض من الدنس وأبدله دارا خيرا من داره وأهلا خيرا من أهله وزوجا خيرا من زوجه وقه فتنة القبر وعذاب النار

O Lord forgive him, have mercy on him, pardon him and [O Lord] grant him prosperity and be a good host to him. Broaden his grave and wash him with water and with snow and with hail. Cleanse him of his sins just as a white piece of cloth is cleansed from dirt. [O Lord!] Grant him a better house in place of his own house and a better family than his own family and a wife better than his own and protect him from the punishment of the grave and from the torment of the Fire.[29]

 

2.

اللهم اغفر لحينا وميتنا وشاهدنا وغائبنا وصغيرنا وكبيرنا وذكرنا وأنثانا اللهم من أحييته منا فأحيه على الإسلام ومن توفيته منا فتوفه على الإيمان اللهم لا تحرمنا أجره ولا تضلنا بعده 

O Lord! Forgive our living and our dead, those [who are] present [here] and those who are not and forgive our young ones and old ones, our men and our women. Lord! Whoever you give life, give him life such that he [follows] Islam and whoever you give death, let him die on faith. Lord! Do not deprive us of the reward of this deceased person and do not lead us astray after him.[30]

 

3.

اللهم إن فلان بن فلان في ذمتك وحبل جوارك فقه من فتنة القبر وعذاب النار وأنت أهل الوفاء والحمد اللهم فاغفر له وارحمه إنك أنت الغفور الرحيم

Lord! Such-and-such a person who is the son of such-and-such a person is in your refuge and in the covenant of your asylum. So, [O Lord!] protect him from the trial of the grave and the torment of the Fire. Only You are worthy of all praise and of the fulfillment of your promises. So, O God! Forgive him and have mercy on him. Indeed, you are Forgiving and Ever-Merciful.[31]

 

The Optional Prayers

 

The Qur’an (2:158) says: وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌعَلِيمٌ (He who does a virtue of his own will God will accept it and is fully aware of it). Similarly, in 2:45, it has been said that in case of difficulty, help should be sought from the prayer and from perseverance: وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ. Thus in the light of these verses, besides the obligatory prayer, Muslims also offer the optional prayer. The optional (nafl) prayers which the Prophet (sws) has offered or has urged people to offer are detailed out below:

 

Before the Prayer

Before the fajr prayer, the Prophet (sws) would generally offer two light rak‘at.[32]

Hafsah (rta) says that he would pray these rak‘at as soon as the time of fajr would begin[33]. ‘A%’ishah (rta) says that she never saw him more punctual than in offering these rak‘at.[34] She has also narrated from the Prophet (sws): “Thes rak‘at of fajr are better than this world and everything it has.”[35]

Before the zuhr prayer, he would sometimes pray two rak‘at and sometimes four.[36]

Before the maghrib prayer, the Prophet (sws) himself, in all probability, never offered any rak‘at, but he urged others to offer them if God provides them with the will and opportunity.[37] Consequently, it has been narrated that in his lifetime, the Companions (rta) would be vigilant in offering these rak‘at.[38]

 

After the Prayer

The Prophet’s routine was to offer two rak‘at at home once he returned from the mosque after praying zuhr, maghrib and ‘isha.[39] He followed a similar routine after the Friday prayer.[40] A narrative from Abu Hurayrah (rta) says that the Prophet (sws) asked people to pray four rak‘at also after the Friday prayer.[41] Similarly, there are narratives which depict the blessings of praying four rak‘at after the zuhr prayer.[42]

Of the rak‘at which are offered before and after prayers, the Prophet (sws) is reported to have said that those who adhere to offering two rak‘at of fajr, six of zuhr, two each of maghrib and ‘isha, the Almighty will make for them a house in Paradise.[43]

In mid-morning (chasht) too, the Prophet (sws) urged people to offer two rak‘at[44]. He has said: “As soon as morning comes, charity becomes obligatory upon each of your joints. If a person wants to do it [then he should know that] every word of tasbih is charity, every takbir is charity, urging others to do a pious deed is charity, stopping others from bad deeds is charity and if two rak‘at are offered in mid-morning, then they suffice for all these.”[45]

However, one cannot be certain whether the Prophet (sws) offered this prayer since the narratives in this regard are contradictory.

 

At the time of Eclipse

When once in the time of the Prophet (sws), a solar eclipse occurred, he led the believers in offering two rak‘at. It is narrated that in this prayer, he recited the Qur’an loudly, did very long ruku‘s and prostrations and while in the qiyam also celebrated the praises of the Lord, glorified Him and beseeched and implored Him. He even repeated the ruku‘ and the qiyam more than once while waiting for the eclipse to disappear. Then after finishing the prayer remarked: “The sun and the moon are two signs of the Almighty. Solar and Lunar eclipses do not occur because of the life or death of someone; in fact, the Almighty warns His people through such phenomena. So, when you see them, beseech the Almighty, celebrate his sovereignty, offer the prayer and spend in His way.”[46]

 

To ask for Rain

Narratives mention that the Prophet (sws) offered two rak‘at to beseech the Almighty to send rain. In religious parlance, this prayer is called istisqa. These narratives say that the words of the prayer were recited out loud and before the prayer, the Prophet (sws) supplicated before the Almighty by raising his hands for a long time while facing the qiblah.[47] One of the supplications uttered by him on such occasions is:

 

اللهم اسقنا غيثا مغيثا مريئا مريعا نافعا غير ضار عاجلا غير آجل

O Lord drench us with rain that answers our calls; whose consequences are good, which makes things cheeper, which is beneficial and not harmful and which comes soon and not late.[48]

 

In the Solitude of Night

Besides the five prayers during the day and night times, there was another prayer which was obligatory for the Prophet (sws). It is called “the night prayer” or the tahajjud prayer. In the seventy ninth verse of Surah Bani Isra’il, this obligatory nature of the prayer for the Prophet (sws) is mentioned by the words نَافِلَةً لَكَ. Then in Surah Muzzammil it is further stated that when the Prophet (sws) was asked to deliver open warning to his people, he was specially directed to be diligent in this prayer. The Qur’an says:

 

يَا أَيُّهَا الْمُزَّمِّلُ  قُمِ اللَّيْلَ إِلَّا قَلِيلًا  نِصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا  أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا  إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا  إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْءًا وَأَقْوَمُ قِيلًا  إِنَّ لَكَ فِي اَلنَّهَارِ سَبْحًا طَوِيلًا  وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا (73: 1-8)

O you enfolded in your shawl! stand [in prayer] by night, but not all night. Half the night, or even less or a little more and [in this prayer of yours] recite the Qur’an in a slow measured tone. Because soon We shall lay on you the burden of a heavy word [the burden of open warning]. Verily, this rising by night is very suitable for the mind’s peace and the heart’s resolve and for the speech’s correctness. Because during the daytime you will be hard-pressed with [this task; so pray at this time], and remember the name of your Lord, and [in this loneliness of the night] devote yourself entirely to Him. (73:1-8)

 

For common Muslims, this is an optional prayer and it is a great blessing for them if in following the Prophet (sws) they offer this prayer. It has been narrated that he would at most offer eleven rak‘at in this prayer and would stand, kneel and prostrate for great lengths of time in it. Indeed some narratives do mention thirteen rak‘at but two of them are the optional rak‘at. Since the tahajjud prayer was obligatory on the Prophet (sws), he prayed two optional rak‘at before them much like the optional rak‘at Muslims pray before or after the obligatory part of their prayer. This status of the optional rak‘at was not properly understood by people and they counted it among the rak‘at of the tahajjud prayer.[49] In this regard, the narrative which holds primary importance is the following:

 

عن أبي سلمة بن عبد الرحمن أنه   سأل عائشة رضي الله عنها كيف كانت صلاة رسول اللهفي رمضان فقالت ما كان يزيد في رمضان ولا في غيره على إحدى عشرة ركعة

Abu Salamah, the son of ‘Abd al-Rahman narrated that he asked ‘A%’ishah: “Describe the Prophet’s prayer in the Ramadan?” She replied: “Never did the Prophet pray more than eleven rak‘at either in ramadan or in any other month.”[50]

 

As per the verbal or practical corroboration of the Prophet (sws), the various ways in which this prayer was offered are the following:

1. After offering two rak‘at, the prayer should be ended with the salam and then one more rak‘at should be offered as witr.[51]

2. After praying two, four or six rak‘at in groups of two rak‘at the prayer should be ended with the salam, and then five rak‘at should be offered in a manner that one does qa‘dah in the last rak‘at only.[52]

3. After praying four rak‘at or eight rak‘at in groups of four rak‘at, three rak‘at should be offered in a manner that one does qa‘dah only in the last rak‘at.[53]

4. After praying two, four, six or eight rak‘at in groups of two without the qa‘dah, which should be done in the last rak‘at, one rak‘at should be offered standing up after the qa‘dah without saying the salam and then after the qa‘dah the salam should be said.[54]

It is evident from the narratives that initially in this prayer, the Qur’an was at times recited loudly and at times silently. Later, the Almighty directed the Prophet (sws) to recite it in a medium pitch:

 

وَلاَ تَجْهَرْ بِصَلاَتِكَ وَلاَ تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً (110:17)

And pray neither with too loud a voice nor in a soft one, but, between these extremes, seek a middle course. (17:110)

 

Consequently, the Prophet (sws) also directed his Companions (rta) to recite in this way. Abu Qatadah narrates that the Prophet told Abu Bakr (rta): “When I passed by you, you were reciting the Qur’an in a low pitch [in the night prayer].” He replied: “I recite it to Him Who hears [even my] whispers.” The Prophet continued: “Raise your pitch a little.” Then he told ‘Umar (rta): “When I passed by you, you were reciting the Qur’an in a very loud pitch.” He replied: “I awake those who sleep, and make Satan run away.” The Prophet said: “Lower your pitch a little.”[55]

It is evident from Surah Bani Isra’il and Surah Muzzammil, the real time of this prayer is when one gets up at night, and for this reason it is called tahajjud. The Qur’an says that this is the time when one is in the presence of the Almighty. The Prophet (sws) has said: “Every night, the Almighty directs His attention upon our world. When one-third night remains, He says: ‘Who is there at this moment to call me so that I can respond to his call; who is it that can ask from Me so that I give him; who is it that seeks mercy that I forgive him.’”[56]

However, if a person is not able to reap the blessings of this prayer, he can offer this prayer before going to sleep. This inference is also evident from the verses of Surah Muzzammil which mention a reduction of the amount of the prayer in the following words:

 

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ فَاقْرَؤُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَى وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَاقْرَؤُوا مَا تَيَسَّرَ مِنْهُ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ (73:20)

[O Prophet! We had enjoined upon you to stand by night]. Your Lord, indeed, knows that sometimes you stand two thirds of the night and sometimes half and sometimes one third of it, and so does a group among your followers. And Allah alone [keeping in regard the need of people] appoints the day and night in due measure. He knew that you would not be able to follow this [routine]. So He turned towards you mercifully. Recite then from this Qur’an[in this prayer] as much as you are able to. He knows that there are among you who will be sick and others who will be travelling to seek the bounty of Allah and others who will be fighting for the cause of Allah; so, recite then from this as much as is possible for you. (73:20)

 

The Prophet (sws) is reported to have said:

 

أيكم خاف أن لا يقوم من آخر الليل فليوتر ثم ليرقد ومن وثق بقيام من الليل فليوتر من آخره فإن قراءة آخر الليل محضورة وذلك أفضل 

Whoever among you fears that he would not be able to get up in the last part of the night, he should offer the witr; but he who is certain that he would be able to get up, he should offer this prayer in the last part of the night because the recital [of the Qur’an] at that time is in the presence of the Almighty and it is this which is more blessed.[57]

 

The Prophet (sws) always offered this prayer alone. However, once in a ramadan when he got up and came out from his retiring enclosure into the mosque and offered this prayer within the mosque, Muslims started to gather with the desire to pray behind him. When the Prophet (sws) saw this, he discontinued offering this prayer fearing that this prayer might also become obligatory for the Muslims. ‘Urwah Ibn Zubayr narrates:

 

أن عائشة رضي الله عنها أخبرته   أن رسول اللهخرج ليلة من جوف الليل فصلى في المسجد وصلى رجال بصلاته فأصبح الناس فتحدثوا فاجتمع أكثر منهم فصلى فصلوا معه فأصبح الناس فتحدثوا فكثر أهل المسجد من الليلة الثالثة فخرج رسول اللهفصلى فصلوا بصلاته فلما كانت الليلة الرابعة عجز المسجد عن أهله حتى خرج لصلاة الصبح فلما قضى الفجر أقبل على الناس فتشهد ثم قال أما بعد فإنه لم يخف علي مكانكم ولكني خشيت أن تفرض عليكم فتعجزوا عنها

‘A’ishah informed him that the Prophet came out at midnight and offered the prayer in the mosque. Some people also prayed behind him there. When in the morning, these people mentioned [this incident], more people gathered the next day. In this night also, when he prayed in the mosque, people prayed behind him. When again in the morning people mentioned this, the third night a large number gathered at the mosque. In this night too, the Prophet came out and people prayed behind him. In the fourth night, the mosque was packed to capacity with people, but in that night he did not come out until it was fajr time. Then he turned to the people and bore witness to the oneness of the Almighty and said: “I was not unaware of your presence; I only feared that it might be made obligatory upon you and then you would not be able to offer it.”[58]

 

Until the time of ‘Umar’s (rta) rule, people generally offered this prayer alone at their homes or in the mosques when one day he came to the mosque of the Prophet (sws), and saw that people were praying in different groups such that some of them were reciting individually and others behind an imam. Since in this prayer the recital is loud, there was a state of indiscipline in the mosque. ‘Umar (rta) deeming this to be a show of disrespect to the Qur’an, appointed Ubay Ibn Ka‘b (rta) as the overall imam of the prayer. After this, when another night he happened to chance by and saw the people praying thus, he remarked: “This new thing is good, but that which they leave because of sleep is better than this.”[59]

It is evident from this narrative that not only did ‘Umar (rta) not join the congregational tahajjud prayer, but opined that if this prayer is offered at its actual time, then it earns more blessings than if it is offered before going to sleep.

The Prophet (sws), as is mentioned earlier, never offered more that eleven rak‘at for this prayer. However, since the number of rak‘at of this prayer is not fixed, when one imam was appointed to lead the people, they started to pray twenty three rak‘at in ramadan and called it tarawih. Ever since that time, Muslims have generally been offering the tarawih prayer in this manner and most of them are unaware of the fact that it is in fact the tahajjud prayer which they are offering with the ‘isha prayer.

Besides these optional prayers, the Prophet (sws) has regarded two rak‘at after wudu and adhan as a means of earning great blessing and reward.[60] Narratives also mention that he would offer two rak‘at after returning from a journey.[61] The Prophet (sws) has also asked Muslims to offer two rak‘at and pray to the Almighty for forgiveness of sins and for istikharah.[62] This supplication of istikharah is as follows:

 

اللهم إني أستخيرك بعلمك وأستقدرك بقدرتك وأسألك من فضلك العظيم فإنك تقدر ولا أقدر وتعلم ولا أعلم وأنت علام الغيوب اللهم إن كنت تعلم أن هذا الأمر خير لي في ديني ومعاشي وعاقبة أمري أو قال في عاجل أمري وآجله فاقدره لي وإن كنت تعلم أن هذا الأمر شر لي في ديني ومعاشي وعاقبة أمري أو قال في عاجل أمري وآجله فاصرفه عني واصرفني عنه واقدر لي الخير حيث كان ثم رضني به

O Allah! I seek goodness through Your Knowledge and through Your Might I seek strength, and I beg from You Your great blessings, because You have the might and I do not have the might. You know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action [which I intend to do] is better with regard to my religion, my life and my fate then destine it for me and make it easy for me and then add blessings to it for me. O Allah! In Your knowledge if this action is bad for me, for my religion and for my fate, then turn it away from me and [O Allah!] whatever is better for me, ordain that for me wherever it is, and then make me satisfied with it.[63]