Warid Press Singapore

Excellence and Secrets

Of

The

Night Vigil

Volume II

Picture

Oil lamp in a glass

Arranged and comments

by

Abdulkader Ali Alhadad

Singapore

Surah 24 Al Nur

Verse 35 & 36

Allah is the Light of the heavens and the earth.

The parable of His Light is as if there were a Niche

And within it a Lamp:

The Lamp enclosed in glass;

The glass as it were a brilliant star:

Lit from a blessed tree, an Olive,

Neither of the East nor of the West,

Whose oil is well-nigh luminous,

Though fire scarce touched it:

Light upon Light!

Allah do guide whom He will to His light:

Allah do set forth parables for men:

And Allah do know all things.

(Lit is such a light) in houses,

Which Allah have permitted to be raised to honour;

For the celebration, in them, of his name:

In them is He glorified in the mornings

And in the evenings, (again and again).

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Page 2

Foreword

Page 3

Content

Page

1. The Oil Lamp by Khaled Ajman Front Cover

2 Foreword 3

3. Content 4

4. Muqaddimah – Introduction 5

5. Chapter One 11 - 26

To inspire (oneself) upon getting up at night

6. Chapter Two 27 - 28

As a warning for those who sleep till sunrise,

Even forsaking getting up a little of the night

7. Chapter Three 29 - 36

Getting up at night, its Manners, recital and remembrances

8. Chapter Four 37 - 39

The time to be awake at night

9. Chapter Five 40 - 43

What will assist in getting up at night?

10. The Epilogue 44 - 46

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Introduction

Muqaddimah

This is a continuation of the Excellence of the Night Vigil Volume I.

Its mystery is further unfolded when one refers to Imam Ghazzali’s

great works in the Revival of Religious Learning [Ihya Ulumiddin]. The

Ihya consist of four volumes, namely, Book of Worship, Book of

Worldly Affairs (Usage), Book of Destructive Evils and Book of

Constructive Virtues. Each volume or book is further subdivided into

ten or more chapters or books.

Imam Ghazzali’s presented The Night Vigil in Volume I, Chapter Ten

of the Book of Worship. In that Chapter Imam Ghazzali further

subdivide it into two parts, the Arrangement of the Daily Routine of

Worship [Awrad] and concluded with the Merits of the Night Vigil.

Why refer to the Ihya?

In the heartland of the Tariqa Ba’alawi, in Tarim, Hadhramaut Yemen,

where the acquisition of Religious Science is a long standing tradition, a

seeker [murid] and student of religious science [talaba Illim] is not

recognized as being graduated unless his master [sheikh] affirmed that

he has completed the Ihya of Imam Ghazzalli and/or the Minhaj

ettalibin of Imam Namawi.

There are sufficient references and knowledge from the Quran and

Hadith presented in the works of these great scholars that the righteous

predecessors of the Bani Alawi of Tarim deemed these books to be their

primary source of guidance.

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Part I of this volume consist of the translation of Imam Ghazzali’s Ihya

Volume I Chapter Ten.

In Part II we include a section on the recitations after Subuh till the Sun

rises opening the door for the beginning of a new working day.

We are grateful to our father and grandfather for continuing the

traditions of the Bani Alawi that continues and passed on from father to

son with unbroken chains. This book helped to confirm our faith and

strengthened our belief, which is indeed the true and right conduct of

worship that the Prophet s.a.w. demonstrated.

Today, the worshippers demand references and religious subject matters

sometimes becoming very academic and lost some of its spirituality. In

variably we have to include references but here we are trying to balance

the content.

The inspiration of this translation came after we completed the reading

of sharh Ratib by Habib Alwi bin Ahmad bin Hassan al Haddad, a great

grand son of the Imam Abdullah Alhadad. Its Chapter 29 was the source

of Volume I of the Night Vigil.

His conclusion and the last chapter focused on the excellence and

secrets of the Night Vigil. Here we see the skill of the great fore fathers

of the Tariqa Bani Alawi in attracting our attention to a subject matter.

They wrote only a small percentage of the secrets of a subject and

leaving you hungry and crying for more.

Thus this pursue and revision for more details on the secrets and

excellence of the Night Vigil.

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For the seeker [murid] of the Tariqa Bani Alawi there is no need for a

long list of hadith and authenticating them, seeking reference and

reasoning [dalil] before acting on a prophetic deed and actions.

They are certain [yakin] that the knowledge, conduct and deeds perform

by their fore fathers and masters [mashaikhs] are in accordance to the

Prophetic traditions. No doubt at all that it was passed on from father to

son, from Saiyidin Hussein r.a. to Muhmmad Al Baqir to Imam Jaffar

Assaddiq to his sons Musa alKhadim and Ali al Uraidah to Ahmad bin

Isa Almuhjir to Muhammad bin Ali Saiyidina Fiqih al Muqaddam, may

Allah be please with all of them.

Imam Ghazzali had skillful present the order and arrangement of daily

worship. We find it very useful and important in preparing a believer

and seeker [murid] to observe the Night Vigil [Tahajjud] after the

routine of the working day. Thus fulfilling his duties to his Creator and

yet not forgetting and neglecting his responsibilities and share of this

world.

The Volume I is a guide on how to perform the Night Vigil. Now in

Volume II, we see a need to blent the activities of the day into it. Allah

S.W.T said in Surah Ala Imran Verse 190: “Behold! in the creation of

the heavens and the earth, and the alternation of Night and Day, there

are indeed Signs for men of understanding.” Here He S.W.T informed

us that He S.W.T cycled the Night and Day to serve our final objective

only for those who understand. So to appreciated and reflect on His

words a seeker [murid] must organized his routine of the day with the

final objective that he will end up the last part of the Night [sahar] being

present in private intimacy [khalwat] and communicating [Munajat]

with his Beloved Allah S.W.T, his Creator, the All Mighty, the Exalted.

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Qiyam means standing and Qiyamul Layl means standing up at night. In

Islamic Shari'ah both terms refer to the voluntary night prayer.

This voluntary prayer is described as Qiyamul Layl because it involves

long standings, in which sections of the Quran are recited. Other

common names for this prayer are night prayer [Salatul Layl] or

[Tahajjud] from the root word hajjada meaning ‘awake at night’.

Habib Salim bin Abdullah bin Umar Alshatrie during one of his trip to

Singapore, and with a call on to Allah S.W.T [dakwa] told his audience

that a seeker of the faith [murid] is not one if he does not get up at night

to observe the Night Vigil.

This has been an exciting and beneficial exercise for us and our family.

And may Allah’s light shine upon all those who read it and gain the

secrets and excellence of the Night Vigil.

May Allah guide them and let them teaches these secrets to the family,

children and friends in Islam.

We seek that Allah, the Exalted, grant our prayers and end our life in a

good ending [husnul khatimah].

Page 8

Order and Arrangements of Reflections [Awrad]

&

Merits of Night Vigil

This section is a translation from Imam Ghazzali’s Revival of Religious

Learning [Ihya Ulumiddin] Volume I Book of Worship Chapter Ten.

We felt that the great Imam Ghazzali’s works is of important benefit for

us to understand our duties to Allah, the Glorious. The Imam presented

the arrangement of the routines of worship in relation to our daily lives

according to each individual capacity and ability.

We praise Allah upon all His favour and all praise and thanks be to

Him. We reflect without any sense of

Indeed Allah, the Exalted has made the world subservient to men. Not

for them to live in all its flanks but for them to settle and gather

provision sufficient for their journey to the final homeland which is the

heaven. So that they gather sufficient rewards for their souls, by their

deeds and favours so that they may save themselves from the deceits

and deceptions of the world. They are certain that their life move along

as the ship travels with the passengers, from the cradle to grave, their

real destination the Paradise or Hell, their life is nothing but the distance

of journey. Each year is a station, every month is a furlong, every day is

a mile, and every breath is a step. His submission (to Allah) is a wealth

and time is his capital. His carnal lust (or inner temptations) is tumbling

block in his path. His success is to meet Allah, the Exalted, in the final

Home of Peace [DarusSalam] in the Majestic Sovereign with its

splendours and permanence. His Loss is to be distant from Allah, the

Exalted and to stay in the lowest depth of Hell being chained and

torched. He who is indifferent as every single breath passed by without

being obedience [ta’at], that will bring him closer to Allah, will be

brought to the Resurrection Day without an ending of regrets.

That is the time for the greatest dangers and dreadful questions, for that

those who achieve success (with persistence and perseverance) give up

the comforts and pleasures of this transient life of the world and remain

engaged day and night in divine services and arranged their cycle of

time with reflections. They seek the nearness of the Omnipotent God

and move towards the permanent afterlife.

So a pertinent knowledge in regards to the path to the afterlife is the

order and arrangements of the routine of worship [Awrad] and worship

according to its specific timing. This subject will be clear and its

important prevail in the two sections:

First:

Excellence of Reflections and its methods during the day and night.

Second:

How to enliven the night, its importance and relation to the worshiper.

Part One: The Excellence of Reflections [Awrad], its methods and

Ruling during the day and night.

This section deals with the Merits of Reflections [Awrad], its

explanation, how to commit to it diligently, and that it is the road to

Allah, the Exalted.

O dear readers know that those who are endowed with insight [nur-

basirah] know that there is no salvation without meeting with Allah, the

Exalted. And that there is no other way to meet Him other than death of

the worshipper, who is engulfed with love for Him, and know Him by

glorifying Him.

And that this love and its intimacy will not ensued without constant

remembrance of the Beloved and perseverance towards this goal.

That this knowledge of Him is not possible without constantly of

reflecting upon Him, His attributes, His wonderful actions.

And that, other than Allah, the Exalted and His actions nothing exist.

It does not become easy to persistently remember and reflect this

without giving up the world and its attractiveness except what is

subsistence and necessary for him (the devotee).

All these will not be fulfilled without the preoccupation of time, day

and night, around remembrance and reflections.

The human psyche is such that boredom and restlessness causes

impatience upon one particular action that assists remembrance and

reflections.

So if presented with just one form of action only, then the self [nasf]

will evidently be bore and restless.

And indeed, Allah, the Exalted is not bore until the devotees are bore.

So it is essential to be gentle with it [nasf] by presenting to it variation

from one type to another, each at its appropriate time, so that it [nasf] is

delighted with these changes, such that great pleasure is derived from it,

making the self craving for and persevering it

This is why the practice of remembrance [award] is divided into various

types and mentioning Allah through invocation [zikr] and reflections

[fikr] is a prerequisite in occupying all the time if not sections of it.

Indeed the self [nasf] will follow its created habit more incline towards

the pleasure of this earth.

If for example, the servant (of God) spends half of his time for worldly

pursuits and its lawful pleasures, and the other half devoted to Allah, he

will be more incline towards the world in agreeing with his molded

habit. This is so because the time is equally divided.

The two are at odds. The habit of the self [nasf] can be strengthened

towards one or the other. The apparent or latent in nature will assist in

its writs for the worldly affairs and clarify the heart in what it seeks and

biased towards it.

So, the response towards worship is affected. So too are the soundness

and honesty of the heart in the act, and its presence only at certain

times. So those who wish to enter paradise without being judge then let

him spend all his time in devotion (to Allah). Those who wish to make

his scale heavy with good deeds let him spend most part of his time in

devotion.

It is dangerous to mix the good deeds with other bad deeds, even though

one still does not loose hope and awaits forgiveness from Allah’s

mercy. May Allah, the Exalted, forgive him with His Bounty and

Generosity.

This is reveal to those who are endowed with insight [nur-basirah]. If

you are not one of them then ponder upon what Allah, the Exalted, say

to his prophet and extract from it with the light of faith.

Indeed Allah, the Exalted, says to His close devotees and whose status

He raised close to Him in Surah 73 al-Muzzammil verses 7-8:

)٧( ı›ÕÃÚ BÁZÊJ‰m iB‰»ÏƒªA œÍØ ÚπÚª Ï∆G )٨ ( ÚπI‰i ‰¡ÊmA jÛ∑ÊgA‰Àı›ŒÍNÊJ‰M ͅʌڪG ÊΩÏN‰J‰M‰À

“True, there is for you by day prolonged occupation with ordinary

duties. But keep remembrance the name of your Lord and devote

yourself to Him wholeheartedly.”

And the Exalted says in Surah 76 Al Insan Verse 25 - 26:

jÛ∑ÊgA‰À ı›ŒÍuÚC‰À ı—‰jÙ∏ÂI ÚπI‰i ‰¡ÊmA .‰≈Íø‰ÀÚØ ΩÊŒºªA Â…ÊZJ‰m‰À Â…Úª ÊfÂVÊmBı›ÊŒÚªÊÕÃÚ ı›.

“And celebrate the name of thy Lord morning and evening. And part of

the night, prostrate thyself to Him; and glorify Him a long night

through.”

And the Exalted says in Surah 50 Qaf Verses 39 - 40:

ÍLÀÂj ٪A ‰ΩÊJÚ≥‰À oÊ¿ÏrªA ™ÃÛºÛ ‰ΩÊJÚ≥ ÚπI‰i ÍfÊ¿‰ZÍI Ê\J‰m‰À .‰≈Íø‰À ÚØ ΩÊŒºªAÍeÃÂVÌnªA ‰iB‰IÊeÚC‰À Â…ÊZJ‰n.

“And celebrate the praises of thy Lord, before the rising of the sun and

before (its) setting, and during part of the night, (also,) celebrate His

praises and (so likewise) after the postures of adoration.”

And the Exalted says in Surah 52 at-Tur Verses 48 - 49:

¬ÃÛ¥‰M ‰îÍY ÚπI‰i ÍfÊ¿‰ZÍI Ê\J‰m‰À .‰≈Íø‰À ‰iB‰IÊeG‰À Â…ÊZJ‰nÚØ ΩÊŒºªA¬ÃÂṼªA.

“And celebrate the praises of your Lord while you stand forth, And for

part of the night also praise you Him, and at the retreat of the stars!”

And the Exalted says in Surah 73 al-Muzzammil Verse 6:

ı›ŒÍ≥ ¬‰ÃÙ≥ÚC‰À BÁ◊Ù‰À Ìf‰qÚC ‰œÍ« ΩÊŒºªA Ú“‰◊ÍqB‰√ Ï∆G. “Truly the rising by night is most potent for governing (of the soul), and

most suitable for (framing) the Words (of prayer and praises).”

And the Exalted says in Surah 20 Ta Ha Verse 130:

Í’B‰√E Ê≈Íø‰À B‰»ÍIÀÂjÛ ‰ΩÊJÚ≥‰À oÊ¿ÏrªA ™ÃÛºÛ ‰ΩÊJÚ≥ ÚπI‰i ÍfÊ¿‰ZÍI Ê\J‰m‰À”‰yÊj‰M Úπº‰®Úª iB‰»ÏƒªA ‰≤A‰jÙÚC‰À Ê\J‰nÚØ ΩÊŒºªA.

“And celebrate (constantly) the praises of thy Lord, before the rising of

the sun, and before its setting; yea, celebrate them for part of the hours

of the night, and at the sides of the day: that you may have (spiritual)

joy.”

And the Exalted says in Surah 11 Hud Verse 114:

Í≥ÚC‰ÀÚ›ÏvªA Ê¡ ‰≈ÊJÍ«ÊhÂÕ ÍPB‰ƒ‰n‰ZÙªA Ï∆G ΩÊŒºªA Ê≈Íø Bı∞ÚªÂk‰À iB‰»ÏƒªA œÍ؉jÚ Ú—‰≈ÕjÍ∑AÏhºÍª ‘‰jÙ∑Íg Úπͪ‰g ÍPB‰◊ŒÏnªA.

“And establish regular prayers at the two ends of the day and at the

approaches of the night: for those things that are good remove those that

are evil: be that the word of remembrance to those who remember (their

Lord):”

Then recognized how Allah, the Exalted, described those triumphant

amongst His servants and what are their characters.

And the Glorious says in Surah 39 Az-Zumar Verse 9

‰ÃÂUÊj‰Õ‰À Ú—‰jÍa‡A Âi‰hÊZ‰Õ BÁ¿Í÷BÚ≥‰À AÁfÍUB‰m ΩÊŒºªA ‰’B‰√E ËOÍ√BÚ≥ ‰Ã« Ê≈Ïø أªA –ÉNÊn‰Õ ÊΩ‰« ÊΩÛ≥ Í…I‰i Ú“‰¿ÊY‰iÚ‹ ‰≈ÕÍhªA‰À ‰∆ÿںʮ‰Õ ‰≈ÕÍh ‰∆ÿںʮ‰Õ

ÍLB‰JÙªÚfiA AÃÛªÊÀÛC Âj∑‰h‰N‰Õ B‰¿Ï√G. “Is one who worships devoutly during the hours of the night prostrating

himself or standing (in adoration), who takes heed of the Hereafter, and

who places his hope in the Mercy of his Lord, (like one who does not)?

Say: “Are those equal, those who know and those who do not know?” It

is those who are endued with understanding that receive admonition.”

In Surah 32 asSajdah Verse 16, Allah, the Exalted, (describes the

believers who deserve a place in the heaven [Jannah]) and said:

BÁ®‰¿Ú‰À BıØÊÉa ʡ»ÏI‰i ‰∆ÃÂßÊf‰Õ ©ÍUB‰z‰¿ÙªA Ê≈‰ß ʡ»ÂIÃÂU ”ÚØB‰V‰N‰M‰∆ÃÛ¥Í∞ƒÂÕ Ê¡Â«B‰ƒÙ≥‰k‰i BÏ¿Íø‰À.

“They (the believers) forsake their beds, to invoke their Lord in fear and

hope; and they spend out of what We have bestowed on them.”

And the Exalted says in Surah 25 Al-Furqan Verse 64:

BÁøB‰ŒÍ≥‰À AÁfÏVÂm Ê¡»I‰jͪ ‰∆ÃÂNŒÍJ‰Õ ‰≈ÕÍhªA‰À “Those who spend the night in adoration of their Lord prostrate and

standing;”

And the Exalted says in Surah 51 ad-Adhariyat Verse 17-18:

ı›ŒÍºÚ≥ AÃÂ√BÚ∑ ‰≈Íø ‰∆î‰VÊ»‰Õ B‰ø ΩÊŒºªA .‰∆ÀÂjÍ∞Ê ‰NÊn‰Õ ʡ« iB‰ZÊmÚfiBÍI‰À.

“They were in the habit of sleeping but little by night, And in the hours

of early dawn, they (were found) praying for Forgiveness;”

And the Exalted says in Surah 30 al-Rum Verse 17:

ÂnÚ؉∆ÃÂZÍJÊvÂM ‰îÍY‰À ‰∆ÃÂnÊ¿ÂM ‰îÍY Í…ºªA ‰∆B‰ZÊJ. So (give) glory to Allah, when ye reach eventide and when ye rise in the

morning;

And the Exalted says in Surah 6 An’Nam Verse 52:

Ú‹‰ÀÍeÂjÙÒ‰M œÍr‰®ÙªA‰À Í—A‰f‰ ÙªBÍI ʡ»ÏI‰i ‰∆ÃÂßÊf‰Õ ‰≈ÕÍhªA Â…‰»ÊU‰À ‰∆ÀÂfÕjÂÕ “Send not away those who call on their Lord, morning and evening,

seeking His Face (Countenance or Presence).”

The above verses make it clear to you that to thread the path to Allah,

the Exalted, you must supervise your time by engaging remembrance

[award] regularly.

For this reason, the Prophet s.a.w said:

Ú“ºÍ£ÚfiA‰À ‰j‰¿Ú¥ÙªA‰À ‰oÊ¿ÏrªA ‰∆ÊÃÂßA‰jÂÕ ‰≈ÊÕhºªA ÍgA ”ÚªG ÍgA ÍeB‰JÍß ÌK‰YÚC”ÚªB‰®‰M ÍgA jÙ∑Íhͪ.

“Those who pay attention to sun, moon and shade in order to remember

Allah, the Exalted, are dearest to Allah.”

Narrated by At Thabrani (sahih isnad) from Ibnu Ubai.

And Allah, the Exalted, declared in Surah ar-Rahman Verse 5:

∆B‰JÊnÂZÍI Âj‰¿Ú¥ÙªA‰À ÂoÊ¿ÏrªA. “The sun and the moon follow courses (exactly) computed;”

And the Exalted says in Surah Al Furqan Verses 45-46:

Ï¡ÂQ BÁƒÍ∑B‰m Â…Úº‰®‰VÚª ‰’B‰q ÊÃÚª‰À ÏΩ§ªA Ïf‰ø ‰±ÊŒÚ∑ ÚπI‰i ”ÚªG ‘‰j‰M Ê¡ÚªÚCʌͪ‰e ͅʌں‰ß ‰oÊ¿ÏrªA B‰ƒÙº‰®‰Uı› .ÊŒÍn‰Õ BÁzÊJÚ≥ B‰ƒÊŒÚªG  B‰ƒÊz‰JÚ≥ Ï¡ÂQAÁj.

“Have you not turned your vision to your Lord? How He doth prolong

the Shadow! If He willed, He could make it stationary! Then do We

make the sun its guide; Then We draw it in towards Ourselves, a

contraction by easy stages.”

And the Exalted says in Surah 36 Yasin Verse 39:

‰¿Ú¥ÙªA‰À ‰ækB‰ƒ‰ø  B‰√ÊiÏfÚ≥ ‰j “And the Moon, We have measured for it mansions (to traverse).”

And the Exalted says in Surah 6 anNam Verse 97:

j‰JÙªA ÍPB‰¿ÛºÛ£ œÍØ B‰»ÍI AÀÂf‰NÊ»‰Nͪ ‰¬ÃÂṼªA Ê¡Û∏Úª ‰Ω‰®‰U –ÍhªA ‰Ã«‰ÀjÊZ‰JÙªA‰À.

“It is He Who make the stars (as beacons) for you that you may guide

yourselves, with their help, through the dark spaces of land and sea.”

So do not conclude that the meaning of the movements of the sun and

moon that are computed in a measured systematic fashion, and arranged

with the shadows, light and stars only for the life of this world, but also

to ascertain the measure of time so as to use it for devotion to invest in

the next world.

This is shown to you by Allah, the Glorious, in Surah Furqan Verse 62:

‰eA‰iÚC ÊÀÚC ‰j∑Ïh‰Õ Ê∆ÚC ‰eA‰iÚC Ê≈‰¿Íª ı“Ú∞ÙºÍa ‰iB‰»ÏƒªA‰À ‰ΩÊŒºªA ‰Ω‰®‰U –ÍhªA ‰Ã«‰ÀAÁiÃÛ∏Âq

“And it is He Who made the Night and the Day to follow each other: for

such as have the will to celebrate His praises or to show their gratitude.”

This means that one replace the other in succession. What is elapsed or

missed out is compensated by the other. This period is for mentioning

Allah [Zikr] and gratefulness [syukur] and nothing else.

And the Exalted says in Surah 17 al Israa Verse 12:

iB‰»ÏƒªA Ú“‰ÕE B‰ƒÙº‰®‰U‰À ΩÊŒºªA Ú“‰ÕE B‰√ÊÉZ‰¿ÚØ ≈ÊŒ‰N‰ÕE ‰iB‰»ÏƒªA‰À ‰ΩÊŒºªA B‰ƒÙº‰®‰U‰Àı›ÊzÚØ Aà‰NÊJ‰Nͪ ı—‰jÍvÊJÂø ‰î̓nªA ‰e‰f‰ß Aÿںʮ‰Nͪ‰À Ê¡Û∏I‰i Ê≈Íø

‰LB‰nÍZÙªA‰À. “We have made the Night and the Day as two (of Our) Signs; the Sign

of the Night have We obscured, while the Sign of the Day We have

made to enlighten you; that you may seek bounty from your Lord, and

that you may know the number and count of the years.”

Indeed we are looking for the excellence in deeds and forgiveness and

we ask Allah for success for what He is please with.

Section I

Routine of Worship [Awrad]

Its Schedule and Arrangement

There are seven periods for Remembrance [Awrad] for the day:

1) First appearance of morning [subuh] up to sun-rise – one period.

2) From sun-rise to mid-day [zawwal] – two periods.

3) Between mid-day [zawwal] and afternoon [asar] – two periods.

4) Between afternoon [asar] and sunset [magrib] – two periods.

The Night is divided into four periods for Remembrance [Awrad].

1) Two periods between sunset [magrib] and bed time.

2) Two periods between the second half of the night to dawn [fajr],

(which include the final period of sahar.)

Now I shall recount the excellence of all these periods and the divine

service to be performed and what is related to them.

First Period This period covers from the first appearance of morning up [subuh]

dawn to sun-rise. This is an ennobled time. Allah, the Glorious, showed

its honorability and excellence when He declares its part in Surah 81

atTakwir Verse:

‰o∞‰ƒ‰M A‰gG \ÊJÌvªA‰À “And the Dawn as it breathes away the darkness”

And He praised this period by saying in Surah anNa`am Verse 96

¯ B‰JÊuHÙªA µͪBÚØ He it is that cleaveth the daybreak (from the dark):

Surah 113 al-Falaq Verse 1:

ÂgÃÂßÚC ÊΩÛ≥µÚºÚ∞ÙªA L‰jÍI Say, I take refuge to the Lord of early dawn.

During this period His power has been manifested by suppression of

shade as the Exalted says in Surah al Furqan Verse 46:

AÁsÍn‰Õ BÁzÊJÚ≥ B‰ƒÊŒÚªG  B‰ƒÊz‰JÚ≥ Ï¡ÂQ “Then We draw it (the shadow) in towards Ourselves, a contraction by

easy stages.”

It is time to retreat the night shadow with the spreading of the sunlight.

And He direct mankind to glorify Him during this period when He says

in Surah 30 Rum Verse 17:

‰îÍY Í…ºªA ‰∆B‰ZÊJÂnÚ؉∆ÃÂZÍJÊvÂM ‰îÍY‰À ‰∆ÃÂnÊ¿ÂM “So (give) glory to Allah, when ye reach eventide (dusk) and when ye

rise in the morning (dawn)”

And the Exalted says in Surah 20 Ta Ha Verse 130:

B‰»ÍIÀÂjÛ ‰ΩÊJÚ≥‰À oÊ¿ÏrªA ™ÃÛºÛ ‰ΩÊJÚ≥ ÚπI‰i ÍfÊ¿‰ZÍI Ê\J‰m‰À. “And celebrate (constantly) the praises of thy Lord, before the rising of

the sun, and before its setting; yea”

And the Exalted continued in Surah 20 Ta Ha Verse 130:

”‰yÊj‰M Úπº‰®Úª iB‰»ÏƒªA ‰≤A‰jÙÚC‰À Ê\J‰nÚØ ΩÊŒºªA Í’B‰√E Ê≈Íø‰À. “yea, celebrate them for part of the hours of the night, and at the sides

of the day: that you may have (spiritual) joy.”

And He says in Surah 76 al Insan Verse 25:

jÛ∑ÊgA‰Àı›ŒÍuÚC‰À ı—‰jÙ∏ÂI ÚπI‰i ‰¡ÊmA “And celebrate the name of thy Lord morning and evening”

Manner of Conduct for this period:

Take this period as part of vigilance from sleep and whenever you are

awaken commence by remembering Allah, the Exalted by saying:

ÚAÂiÊÃÂr̃ªA ͅʌڪG‰À B‰ƒ‰MB‰øÚC B‰ø ‰fÊ®‰I B‰√B‰ŒÊYÚC Ê–ÍhªA Í…ºÍª ÂfÊ¿‰ZÙª. All praises and thanks be to Allah who raised us up after death and to

Whom we return to.

Continue until complete the invocations and verses of the Quran for

getting up from bed that we lay out in the Book of Invocations.

You should be dressed meaning covering the require body area [aurat].

This is following the commands of Allah, the Exalted, and seeking His

assistance in worship, not showing off nor frivolity. Then go to the

toilet, if in need of it. Enter with the left leg and make the appropriate

invocation for entering and leaving the toilet that we have lay down in

the Book of Cleanliness.

Then practiced as the prophet did [sunnah] as explained earlier. Make

ablution and observe all the supererogatory and its invocations as lay

down in the Book of Cleanliness earlier. Verily we have detailed each

act of worship in previous chapters so that we only spell out the manner

and arrangement of worship in this chapter.

Once ablution is complete, pray two raka’ats of supererogatory prayer

of fajr in your house and then go to the mosque. That is how the prophet

s.a.w did it. (Narrated by Bukhari and Muslims from Habsah r.a.)

After that prayer of two-raka’ats, the same whether at home or at the

mosque, recite the invocation of fajr as narrated by Ibnu Abbas r.a.

ÚA ÊœÍJÙºÚ≥ B‰»ÍI Ê–ÍfÊ»‰M Ú∫ÍfʃÍß Ê≈Íø ı“‰¿ÊY‰i ÚπÛªÚD_ÊmÚC œ√G ϡ»ºª . . . . “O Lord, verily I seek Your mercy, to guide my heart . . (till the end)

(Its full version can be found in Volume One of the Night Vigil)

Then leave the house for the mosque. Do not forget to recite the

invocation for leaving the house and entering the mosque. Do not be

rush there to pray but walk composedly and solemnity, as related in a

report. (Hadith from Abu Hurayrah)

Do not make sound with the fingers. Enter the mosque with the right leg

first. Seek invocation [doa] of entering the mosque as transmitted (by

the companions [sahabah] and predecessors [salaf]). Then look for the

first line [saf] in the mosque if there is a vacancy, and do not step over

people’s shoulder or congest and squeeze as described in the Book of

Juma’ah.

Then pray two raka`ats of sunnah fajr if you not done so at home and

recite the invocation [doa] that was mentioned earlier. If you had prayer

at home then pray the two raka`at of greetings the mosque [tahiyatul

masjid] and wait for the congregations [jamaa`ah.] It is preferred

[sunnah] to pray the Jama`ah Subuh when it is still dark as the Prophet

s.a. did so. (Hadith recorded in Bukhari and Muslim from Aisha r.a.)

It is imperative that you do not missed a congregation of compulsory

prayer, especially the morning [subuh] and night[isha] prayers for in

them are good rewards.

Anas bin Malik r.a. narrated that the Prophet s.a.w. said with regard to

the morning prayer: “Whoever take ablution then goes to the mosque

for prayer, one reward is written for each step he takes and one sin is

forgiven. Rewards are increased to ten fold. When he finishes the prayer

and departed at the time of sun-rise, one reward is written for his every

hair of his body, and that changed to a reward of one completed Haj is

given to him. If he sits waiting for the Dhuha prayer, one million

rewards are written for him for each raka`at.

Some commentators remarked that the above hadith could not be

verified but the following hadith narrated by Anas ibn Malik and

reported by Tirmidhi in Mishkat Al Masabih seemed to confirmed it

whereby the Allah’s Messenger s.a.w. said: “For the one who observes

the dawn prayer in congregation, then sits down to remember Allah

[zikr] till the rising of the sun, and then observes two raka`ahs [salatul

dhuha] (after the sun has risen), there is for him the reward of a Hajj

and an Umrah.

The Allah’s Messenger s.a.w. added: “Perfect, perfect, perfect.”

It was a habit of the learned predecessors [salaf salleh] to enter the

mosque before dawn. One from a descendant after the companion

[tabi`en] said: “I entered the mosque before dawn and met Abu

Hurayrah who was there earlier and he said to me, “O my nephew! Why

did you leave your house at this time (of the day)?” “I answered to pray

the dawn [fajr] prayers;” Then he said: “Rejoice! Verily, we consider

our leaving (the house) and sitting in the mosque at this time as a fight

in Allah’s cause [fisabilillah]”

Or he said “going to battle with the Prophet s.a.w.”

`Ali r.a. reported that: The Prophet s.a.w visited him and Fatimah r.a.

one night while they were asleep, and said, “Do you not observe prayer

(at night)?” Then Ali answered: “O Messenger of Allah, verily we are at

the hands of Allah, the Exalted, when he wishes to wake us up we will

get up. The Prophet s.a.w left and as he (s.a.w.) was departing, he hit his

thigh and exclaimed (the verse 54 of Surah 18 Kahf):

‚A ‰∆BÚ∑‰ÀÊ√Êœ‰q ‰j‰RÙ∑ÚC Â∆B‰nı‹‰f‰U Î’. “But man is, in most things, contentious.”

(A well accepted hadith)

After the supererogatory dawn [fajr] prayers and its related invocations,

it is imperative that you busy yourself seeking forgiveness and

glorifying Allah whilst wait to stand for the dawn [fajr] prayer by

reciting:

‰¬ÊÃ̌ڥªÙA Ïœ‰ZÙªA ‰Ã« ‹G ‰…ÚªG Ú‹ Ê–ÍhªA ‰¡ÊŒÍ§‰®ªA ÚgA ÂjÍ∞Ê ‰NÊmÚCͅʌڪG ÂLÊÃÂMÚC‰À I seek forgiveness from Allah who there is no other god except Him, O

the Living and the Self Subsisting, and I turn to Him in repenting. (70)

,ÍgA ÂfÊ¿‰ZÙªA‰À ,ÍgA ‰∆ÚBZÊJÂm‰À ÛgA ‹G ‰…ÚªG Ú‹‰À ,Âj‰JÙ∑ÚA ÛgA. Glory be to Allah, All praises and thanks be to Allah, there is no God

but Allah and Allah is the Greatest. (100)

Then pray the compulsory dawn [fajr] prayers while being mindful of

all the details that we have laid down whether evident or latent for the

exemplary prayer.

When that is complete, sit in the mosque waiting for sun rise while

reciting Remembrance of Allah, the Exalted, [zikr] as we have

prepared, for indeed the Prophet s.a.w said:

”ÚªG —Af‰ ªA —›‰u Ê≈ø …ÊŒÍØ ”ͪB‰®‰M ÚgA jÚ∑ÊgÚC œnͺ‰V‰ø œÍØ f®Ù≥ÚC Ï∆ÚfiLBÚ≥‰À ©IiÚC µNßC Ê∆ÚC Ê≈‰ø œÚªG KYÚC oÊ¿ÏrªA ™ÃÛºÛ.

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That I sit in the company of the people who remember Allah the

Exalted from morning prayer till the sun rises is dearer to me than that I

emancipate four slaves.

(Narrated by Anas ibn Malik report in Sunan Abu Dawud)

There is a narration that stated that the Prophet s.a.w. stayed in the

prayer area (musallah) after the early Morning Prayer until sun rose

after which he stood up to pray two raka`at.

(Narrated by Jabir ibn Samurah in Sahih Muslim)

Narrated by al Hasan r.a. that the Messenger of Allah s.a.w said: Allah ,

the Exalted said: “O children of Adam, make remembrance of Me [zikr]

after morning prayer a few minutes and after afternoon [asar] prayer for

a few minutes. I will filled for you what is between these periods.

(Narrated by Ibnul Mubarak – categories as Mursal)

Since the excellence was well reported, so it is imperative that you sit

and not speak until the sun rises.

The period towards sunrise should focus on four actions:

(1) Mentioning Allah [Azkar] and Invocations [Doa],

(2) Celebrating and Glorifying Allah [Tasbih],

(3) Reciting the Quran [Tilawah] and

(4) Reflections [Tafakkur].

(1) Mentioning Allah [azkar] - Invocations [doa]

Whenever you complete your prayers, begin the invocation with:

ºªA»ϡ ”º‰u æE ”_Úº‰ß‰À ÎfÏ¿‰ZÂø ”Úº‰ß ÎfÊ¿ÏZÂøÊ¡º‰m‰À . ‰OÊ√ÚC ϡ»ºªÚAÏnªA ÂeÊî‰Õ ÚπʌڪG‰À ¬ڛÏnªA ÚπʃÍø‰À ¬ڛÏnªA ¬Ú›ÏnªBÍI ÚBƒÏI‰i ÚBƒŒ‰ZÚØ Â¬Ú›

æÚ›‰VÙªA ÚAg ÚBÕ ‰OʌڪÚB®‰M‰À ÚBƒÏI‰i ‰OÙ∑‰iÚBJ‰M ¬Ú›ÏnÙªA ‰iA‰e Ú∫‰iA‰e ÚBƒÙºÍaÊeÚC‰À¬ÚAjÙ∑‚A‰À.

O Lord sends blessings be upon Muhammad, the family of Muhammad

and grant them peace. O Lord, You are the Peaceful One, and from You

come peace and to You we return in peace, O Lord cause us to live in

peace, and we can enter You Home, the Abode of Peace (Heaven) only

with Your blessing and only if you make it happen, O the Lord of

Majesty and Bounty.

Then you commence the invocation as Messenger of Allah s.a.w. recite:

‰œI‰i ‰∆B‰ZÊJÂm œÍº‰®ÙªA”ÚºÊßÚfiALB‰«‰ÃªA  ‰fÊY‰À ÛgA ‹G ‰…ÚªG Ú‹ , ‰Ã«‰À ÂOʌͿÂÕ‰À ”ÍŒÊZÂÕ ÂfÊ¿‰ZÙªA Â…Úª‰À Ûπٺ¿٪A Â…Úª ,Â…Úª ÚπÊÕj‰q Ú‹ Ìœ‰Y

‰Ã«‰À jÊŒ‰bÙªA Í Íf‰ŒÍI ÂPÿ‰Õ Ú‹ËjÊÕÍfÚ≥ Î’Êœ‰q ΩÛ∑ ”Úº‰ß . ‹G ‰…ÚªG Ú‹ÛgAÊ«ÚC ÙªA ÂὨʮ‰¿Ú“‰À ÙªAÚ∞‰À ΩzÏRªA‰ƒÍ’BÙªA ÂZÊn‰≈, Ú‹‰À ÛgA ‹G ‰…ÚªG Ú‹

‰∆ÊÀÂjÍØBÚ∏ÙªA ‰ jÚ∑ÊÃÚª‰À ‰≈ÊÕfªA Â…Úª ‰≈ÊŒÍvͺÊbÂø  BÏÕG ‹G ÂfÂJÊ®‰√.

Glory be to My Lord, the Highest, the Bestow of gifts. There is no God

but Allah, the Only One, No partner has He. Kingdom is His and all

praises and thanks are His. He gives life and takes it. He is the Ever-

Living, He does not die, all good is in His hands and He is powerful

over everything. There is no God but Allah, the One that bestow grace

favours and blessings, and the best of praises. There is no God but

Allah, and none do we fully submit and pray to but Him. We embrace

His religion even though the kafir rejected it.

Then continue the invocations which we had laid out in Sections Three

and Four of the Chapter on Invocation [doa] and Remembrance [zikr].

Invoke with all of it if capable or memorize those that are appropriate

for the occasion that sooth the soul and light on the tongue.

(2) Glorifying Allah [Tasbih]

They are repetitive verses of sections of the Quran [wird] which has

many virtues and merits in its repetition. Each verse should be repeated

from three or seven times to a maximum of one hundred or seventy

times or the moderate is ten times. The number of repetitions depends

on one ability and time available for worship. The average repetitive

one should do is ten times which would be better for a regular practice.

And better still is to practice it consistently even if a little.

It is not possible to undertake every task in great amount. A little

regular and constant practice is virtues and potent on its impact to the

heart then large amount but halfhearted.

An example of a small and lasting amount is like droplets of water

creating a small hole in the earth for a long time, even if it was upon

stones. While an example of large amount is a sporadically, once or

more, separate by a long time interval that does not leave any impact.

There are ten such verses:

)١( ªG Ú‹_ÛgA ‹G ‰… ,ÊY‰À _Úª ÚπÊÕj‰q Ú‹  ‰f_,Â… Úª _ٺ¿٪A Â…__Ûπ, ÂfÊ¿‰ZÙªA Â…Úª‰À,ÂOʌͿÂÕ‰À ʜ͌ÊZÂÕ ,ËjÊÕÍfÚ≥ Î’Êœ‰q ΩÛ∑ ”Úº‰ß ‰Ã«‰À .

(1) There is no God but Allah, Alone and without any partners, He

is Sovereignty and all praise belongs to him. He causes life and death.

And He is Powerful over all beings.

)٢( ÍgA ‰∆ÚBZÊJÂm, ‰ÀÍgA ÂfÊ¿‰ZÙªA, ‰ÀÛgA ‹G ‰…ªG Ú‹, ‰ÀAÂj‰JÙ∑ÚA Ûg, ‰ÀÙªA ÍgBÍI ‹G Ú—ÏÃÛ≥ Ú‹‰À ‰æÊÉY Ú‹¡_ʌͧ‰®ÙªA œÍº‰®.

(2) Transcendent is Allah, all Praise and thanks belongs to Allah,

And there is no god but Allah, Allah is the Greatest, There is neither

might nor power except with the permission of Allah, the Most High

and Magnificent.

)٣( ¯ ÀÌjªA‰À Í“Ú∏Í÷Ú›‰¿ÙªA ÌL‰i ËpÊÀÌfÛ≥ Ë ÊÃÌJÂm. (3) He is the Most Glorious, Most Holy and Pure (and He is our

Lord) and the Lord of Angels and Spirits [Ruh].

)٤( ¡ÊŒÍ§‰®ÙªA ÍgA ‰∆B‰ZÊJÂm Í ÍfÊ¿‰ZÍI‰À. (4) Transcendent is Allah the Magnificent and all praises and thanks

belong to Him.

)٥( ¬ÊÃ̌ڥ٪A Ìœ‰ZÙªA ‰Ã« ‹G ‰…ªG Ú‹ Ê–ÍhªA ‰¡ÊŒÍ§‰®ªA ÚgA ÂjÍ∞Ê ‰NÊmÚCÂMÚC‰ÀʌڪG ÂLÊÃÍ….

(5) I seek forgiveness from the Lord, the Magnificent, Whom there

is no other God but Him, the Ever-Living, the Ever-Subsisting, and to

Him I seek to return to.

)٦( ‰¿Íª ‰©Í√B‰ø Ú‹ ϡ»ºªÚA_ÊŒÚÒÊßÚC B_Ê®‰ƒ‰ø B‰¿Íª ÏœÍÒÊ®Âø Ú‹‰À ,‰O_‰O Ú‹‰À ,Ìf‰VÙªA ÚπʃÍø f‰VÙªA A‰g ©Ú∞ʃ‰Õ Ú‹‰À ,‰OÊŒ‰zÚ≥ ÚB¿Íª Ïe‰i

(6) O Lord! There is not a thing to stop what You are giving, and no

one can give what You reject, and no one can refuse Your decision, and

no one can benefit as benefit only comes from You alone.

)٧( ªG Ú‹_ ÛgA ‹G ‰… Ûπʌͺ‰¿ÙªAÂîÍJ¿٪A ̵‰ZÙªA (7) There is no God but Allah, the Sovereign of Manifest Truth.

)٨( Í¿_ÊmA ‰©‰ø Ìj_Âz‰Õ Ú‹ Ê–ÍhªA ÍgA ¡_ÊnÍI_ ~ÊiÚfiA œÍØ Ë’Êœ‰q ͅʌͿÏnÙªA ‰Ã«‰À Í’B_‰¿ÏnÙªA œÍØ Ú‹‰À¡_ʌͺ‰®ÙªA ©_.

(8) (I seek protection) In the Name of Allah, with Whose name

nothing on earth or in heaven shall do any harm, and He is the All-

Hearing, the All-Knowing.

)٩( ÎfÏ¿‰ZÂø B‰√ÍfŒ‰m ”Úº‰ß Ω‰u ϡ»ºªÚAÀ Ú∫ÍfÊJ‰ßŒÍJÏ√ÚπͪÃÂm‰i‰À Úπ ÏœÍJ‰√Ê¡º‰m‰À Í…_ÍJÊZ‰u‰À ͪͅE ”Úº‰ß‰À œøÛfiA.

(9) O Lord bestows blessings upon our Master Muhammad, Your

servant, Your Prophet, Your Messenger, the unlettered Prophet and

upon his family and companions; Grant them peace.

)١٠( ÂßÚC_ÍgBÍI ÂgÊÃÚÒÊŒÏrªA ‰≈Íø ¡ÊŒÍº‰®ÙªA ©ÊŒÍ¿ÏnªA _ÊŒÍUÏjªA ∆B_¡. Ê∆ÚC L‰i ÚπÍI ÂgÃÂßÚC‰À ,≈ÊŒÍÒ‰ŒÏrªA ÍPA‰l‰¿‰« Ê≈Íø ÚπÍI ÂgÃÂßÚC L‰i

∆ÀÂjÂzÊZ‰Õ . (10) I seek refuge in our Lord, the All-Hearing, the All-Knowing,

from Satan, the Rejected. (And say,) O my Lord! I seek refuge with

You from the suggestions of the Evil Ones, And I seek refuge with You,

my Lord! lest they should come near me.

These ten verses if recite repeatedly ten times makes a hundred. That is

better than reciting any particular remembrance [zikr] one hundred

times. This is so because each of the above verses has virtues merits

above the effort. Each of those verses appears soothing to the heart and

seemed to open up an understanding (of Allah). And for the soul, the

variety of moving from one verse to another present a peaceful yet

enticing atmosphere against laziness and boredom

(3) Reciting (the Quran) [Tilawah]

According to a number of well known narrations [hadiths], it is an

encouraged practice (of the Prophet s.a.w) to recite the following

specific verses of the Quran:

1. Surah 1 alFateha:

¡ÊŒÍYÏjªA ≈¿ÊYÏjªA ÍgA ¡Êm.‰≈ʌͿڪB‰®ÙªA L‰i Íg ÂfÊ¿‰ZÙªÚA . ≈¿ÊYÏjªÚA¡ÊŒÍYÏjªA .Â≈ʌͮ‰NÊn‰√ Ú∫BÏÕG‰À ÂfÂJÊ®‰√ Ú∫BÕG ≈ÊÕfªA ¬ÊÃ‰Õ ÍπͪÚBø .‰√ÍfÊ«ÍA_ B

vªA_ʌͥ‰NÊn¿٪A Ú¢A‰j_‰¡. Íu _Ê¿‰®Ê√ÚC ‰≈ÊÕÍhªA Ú¢A‰j_»ÊŒÚº‰ß ‰O_ÊŒÚ Ê¡ j‰≈ʌͪBÏzªA Ú‹‰À Ê¡»ÊŒÚº‰ß ÍLÊÃÂzÊ ‰¿ÙªA .≈ÊŒÍøE .

In the name of Allah, Most Gracious, Most Merciful. Praise be to Allah,

the Cherisher and Sustainer of all the Worlds, Most Merciful, Most

Merciful. Master of the Day of Reckoning. You only do we worship

and to You only do we turn for help. Guide us to the straight path, the

path of those whom You have favoured, not of those against whom You

are wrathful, nor those who go astray. Amin!

Narrated by Abdullah ibn Abbas and recorded in Sahih Muslims that:

While Gabriel was sitting with the Messenger of Allah s.a.w. he heard a

creaking sound above him. He lifted his head and said: “This is a gate

opened in heaven today which had never been opened before.”

Then when an angel descended through it, he said: “This is an angel

who came down to the earth who had never come down before.”

He greeted and said: “Rejoice in two lights given to you which have not

been given to any prophet before you: Fatihat al-Kitab and the

concluding verses of Surah al-Baqarah. You will never recite a letter

from them for which you will not be given (a reward).”

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2. Surah 2 alBaqara Verse 255 [Ayatul Kursi] and its last verses.

œÍØ B‰ø Â…Úª ˬÊÉ√ Ú‹‰À “‰ƒÍm  ÂhÂaÙD‰M Ú‹ ¬ÊÃ̌ڥ٪A Ìœ‰ZÙªA ‰Ã« ‹G ‰…ÚªG Ú‹ ÛgÚA Í…Í√ÊgHÍI ‹G  ‰fʃÍß Â©Ú∞Êr‰Õ Ê–ÍhªA A‰g Ê≈‰ø ~ÊiÚfiA œÍØ B‰ø‰À ÍPA‰Ã‰¿ÏnªA

‰∆ÊÃÛÒÊŒÍZÂÕ Ú‹‰À ʡ»Ú∞Ùº‰a B‰ø‰À Ê¡»ÊÕÍfÊÕÚC ‰≈ÊŒ‰I B‰ø ¡ںʮ‰Õ Í…Í¿ÙºÍß Ê≈Íø Î’Êœ‰rÍI  ÂeÊÀ¤‰Õ Ú‹‰À ‰~ÊiÚfiA‰À ÍPA‰Ã‰¿ÏnªA Â…ÌŒÍmÊjÛ∑ ‰©Ím‰À ‰’B‰q B‰¿ÍI ‹G

¡ʌͧ‰®ªA ̜ͺ‰®ªA ‰Ã«‰À B‰¿Â»Û§Ù∞ÍY. Allah! There is no god but He, the Living, the Sustainer; no Slumber

can seize Him nor sleep; to Him belongs everything that is in the

heavens and the earth; who can intercede qith Him save by His leave?

He knows what is before them and what is behind them, and they

comprehend nothing of His Knowledge except as He will; His Pedestal

comprises the heavens and the earth, and it affects Him not to preserve

them, He is the High, the Formidable.

Surah 2 al Baqara Verse 255 - [Ayatul Kursi]

ͪº ÊœÍØ B‰ø AÊÀÂfÊJÂM Ê∆G‰À ~ÊiÚfiA œÍØ B‰ø‰À ÍPA‰ÀB‰¿ÏnªA œÍØ B‰ø Í… ÂLh‰®ÂÕ‰À Â’B‰r‰Õ Ê≈‰¿Íª ÂjÍ∞Ê ‰ŒÚØ ÛgA Í…ÍI Ê¡Û∏ÊJÍmB‰ZÂÕ Â ÊÃÛ∞ÊbÂM ÊÀÚC Ê¡Û∏ÍnÛ∞Ê√ÚC

ËjÊÕÍfÚ≥ Î’Êœ‰q ΩÛ∑ ”Úº‰ß ÂÛgA‰À Â’B‰r‰Õ Ê≈‰ø. To Allah belong all that is in the heavens and on earth. Whether ye

show what is in your minds or conceal it, Allah call you to account for

it. He forgive whom He please, And punish whom He please. For Allah

has power over all things. Surah 2 Al Baqara Verse 284

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ÍgBÍI ‰≈‰øE ÔΩÛ∑ ‰∆ÊÃÍøʤ¿٪A‰À Í…I‰i Ê≈Íø ͅʌڪG ‰ælÊ√ÛC B‰¿ÍI ÂæÊÃÂmÏjªA ‰≈‰øE AÊÃÛªBÚ≥‰À ͅͺÂmÂi Ê≈Íø Îf‰YÚC ‰≈ÊŒ‰I Â∂jÚ∞Â√ Ú‹ ͅͺÂmÂi‰À Í…ÍJÂNÛ∑‰À Í…ÍNÚ∏Í÷Ú›‰ø‰À

ÂjÊŒÍv‰¿ÙªA ÚπʌڪG‰À B‰ƒÏI‰i Úπ‰√ÚAjÙ∞Û ÚBƒÊ®ÚÚC‰À ÚBƒÊ®Í¿‰m. The Messenger believed in what was sent down to him from his Lord,

and the believers; each one believed in Allah, His angels, His books and

His Messengers, we make no division between any of His Messengers;

and they say: “We hear, and we obey, (we seek) Your forgiveness, O

Our Lord, and to You is the end of all journeys.”

Surah 2 al Baqara Verse 285

Narrated by AbuMas'ud and recorded in Sahih al Bukhari that the

Prophet s.a.w. said: “If somebody recites the last two Verses of surat al-

Baqarah at night, it will be sufficient for him.”

B‰ø B‰»ÊŒÚº‰ß‰À ÊO‰J‰nÚ∑ B‰ø B‰»Úª B‰»‰®ÊmÂÀ ‹G BÁnÙ∞‰√ ÛgA ±ºÚ∏ÂÕ Ú‹ ÊΩÍ¿ÊZ‰M Ú‹‰À B‰ƒÏI‰i B‰√ÙDÚÒÊaÚC ÊÀÚC B‰ƒÊŒÍn‰√ Ê∆G B‰√ÊhÍaA‰¤ÂM Ú‹ B‰ƒÏI‰i ÊO‰J‰n‰NÙ∑A

Â…‰NÙº‰¿‰Y B‰¿Ú∑ AÁjÊuG B‰ƒÊŒÚº‰ß B‰ƒÙº¿‰ZÂM Ú‹‰À B‰ƒÏI‰i B‰ƒÍºÊJÚ≥ Ê≈Íø ‰≈ÊÕÍhªA ”Úº‰ß B‰√Ú‹ÊÉø ‰OÊ√ÚC B‰ƒÊ¿‰YÊiA‰À B‰ƒÚª ÊjÍ∞Ù A‰À Bσ‰ß ±ÊßA‰À Í…ÍI B‰ƒÚª Ú“Ú≥BÚ Ú‹B‰ø

‰≈ÊÕjÍØBÚ∏ÙªA ¬ÊÃÚ¥ÙªA ”Úº‰ß ÚB√ÊjÂvÊ√BÚØ On no soul does Allah place a burden greater that it can bear. It gets

every good that it earns, and it suffers every ill that it earns. “Our Lord!

condemn us not if we forget or make mistakes; our Lord! lay not on us a

burden like that which You did lay on those before us; our Lord! lay not

on us a burden greater that we have strength to bear. And pardon us,

forgive us and have mercy on us, You are our Patron, so help us against

those who disbelieve.” Surah 2: al-Baqarah Verse 286 Page

3. Surah 3 al Imran Verses 18-19 and verse 26-27

BÁ¿Í÷BÚ≥ ¡ÙºÍ®ÙªA ÃÛªÀÛC‰À Û“Ú∏Í÷Ú›‰¿ÙªA‰À ‰Ã« ‹G ‰…ÚªG Ú‹ Â…Ï√ÚC ÛgA ‰f»‰q¡ʌÍ∏ÍZÙªA ÂlÊÕl‰®ÙªA ‰Ã« ‹G ‰…ÚªG Ú‹ ,Í°ÊnÍ¥ªÙBÍI. ÏfªA Ï∆G ÍgA ‰fʃÍß ‰≈ÊÕ

¬ڛÊm‚A. There is no god but He: that is the witness of Allah, His angels, and

those endued with knowledge, standing firm on justice. There is no God

but He, the Exalted in Power, the Wise. The Religion before Allah is

Islam. (Submission to His Will) Surah 3 Al Imran Verse 18-19

ٺ¿٪A ÚπͪÚBø ϡ»ºªA ΩÛ≥ Úπٺ¿٪A ™lʃ‰M‰À Â’ÚBr‰M Ê≈‰ø Úπٺ¿٪A œÍMʤÂM Íπ ÚπÏ√G ÂjÊŒ‰bÙªA Ú∫Íf‰ŒÍI Â’B‰r‰M Ê≈‰ø ÌæÍhÂM‰À Â’ÚBr‰M Ê≈‰ø ÌlÍ®ÂM‰À Â’ÚBr‰M Ê≈Ï¿Íø

ËjÊÕÍfÚ≥ Î’Êœ‰q ΩÛ∑ ”Úº‰ß. ÂXjÊbÂM‰À ΩÊŒªA œÍØ iB‰»ÏƒªA ÂWͪÊÃÂM‰À iB‰»ÏƒªA œÍØ ‰ΩÊŒªA ÂWͪÊÃÂM ‰≈Íø Ïœ‰ZÙªA

jÊŒ‰ ÍI Â’ÚBr‰M Ê≈‰ø Â∂ÂkÊj‰M‰À ,œ‰ZÙªA ‰≈Íø ‰OŒ‰¿ÙªA ÂXjÊbÂM‰À ÍOŒ‰¿ÙªAÊLB‰nÍY.

Say: O Allah ! Lord of Power (and Rule), Thou givest Power to whom

Thou pleasest, and Thou stripes off Power from whom Thou pleasest.

Thou enduest with honour whom Thou pleasest, and Thou bringest low

whom Thou pleasest. In Thy hand is all good. Verily, over all things

Thou hast power.

Thou causest the Night to gain on to the Day, and Thou causest the Day

to gain on to the Night; Thou bringest the Living out of the Dead, and

Thou bringest the dead out of the living. And Thou givest sustenance to

whom Thou pleasest, Without measure. Surah 3 Al Imran Verse 26-27 Page

4. Surah at Taubah 128 - 129

ËwÕj‰Y Ê¡ÌN̓‰ß B‰ø ͅʌں‰ß ËlÕl‰ß Ê¡Û∏ÍnÛ∞√ÚC Ê≈Íø ËæÃÂm‰i Ê¡Û∑‰’B‰U ÊfڥڪˡŒÍY‰i Ë≤ÀÂ’‰i ‰î̓Íøʤ¿٪BÍI Ê¡Û∏ʌں‰ß . Ú‹ ÂÛgA œÍJÊn‰Y ÊΩÛ¥ÚØ AÊê‰Ã‰M Ê∆HÚØ

¡ŒÍ§‰®ÙªA tÊj‰®ÙªA ÌL‰i ‰Ã«‰À ÂOÙº∑‰Ã‰M ͅʌں‰ß ‰Ã« ‹G ‰…ÚªG. Now hath come unto you a Messenger from amongst yourselves: it

grieves him that ye should perish: ardently anxious is he over you: to

the Believers is he most kind and merciful. Surah 9 At Taubah 128

But if they turn away, say: “Allah sufficeth me; there is no god but He:

on Him is my trust, - He the Lord of the Throne (of Glory) Supreme!”

Surah 9 At Taubah 129

5. Surah 48 Al Fatah Verse 27

‰¬A‰j‰ZÙªA ‰fÍVÊn‰¿ÙªA Ï≈ÛºÂaÊf‰NÚª µ‰ZÙªBÍI B‰ÕÊ⁄ÌjªA Â…ÚªÃÂm‰i Â…ºªA ‰∂‰f‰u ÊfÚ¥Úª‰îÍ¥º‰ZÂø ‰î̓ÍøE Â…ºªA ‰’B‰q Ê∆G‹ ‰≈ÕjvÚ¥Âø‰À Ê¡Û∏‰mÀÂ’Âi ‰∆ÃÛØB‰b‰M

BÁJÕjÚ≥ BÁZÊNÚØ Úπͪ‰g ∆ÀÂe Ê≈Íø ‰Ω‰®‰VÚØ Aÿںʮ‰M Ê¡Úª B‰ø ‰¡Íº‰®ÚØ. Truly did Allah fulfil the vision for His Messenger: ye shall enter the

Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair

cut short, and without fear. For, He knew what you knew not, and He

granted, besides this, a speedy victory.

6. Surah 17 al Israel Verse 111

œÍØ πÕj‰q Â…Úª Ê≈Û∏‰Õ Ê¡Úª‰À AÁfÚª‰À ÊhÍbÏN‰Õ Ê¡Úª –ÍhªA Í…ºÍª ÂfÊ¿‰ZÙªA ÊΩÛ≥‰ÀAÁsÍJÙ∏‰M  ÊjJÚ∑‰À æÌhªA Ê≈Íø Ԝͪ‰À Â…Úª Ê≈Û∏‰Õ Ê¡Úª‰À Íπٺ¿٪A

Say: “Praise be to Allah, Who begets no son, and has no partner in (His)

dominion: nor (needs) He any to protect Him from humiliation: yea,

Magnify Him for His greatness and glory!”

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7. First five verses of Surah 57 al Hadid Verse 1-5

¡ŒÍ∏‰ZÙªA ÂlÕl‰®ÙªA ‰Ã«‰À ~ÊiÚfiA‰À ÍPA‰ÀB‰¿ÏnªA œÍØ B‰ø Í…ºÍª ‰\ÏJ‰m .Úª Â…ÚfiA‰À ÍPA‰ÀB‰¿ÏnªA ÛπÙºÂø Î’Êœ‰q ΩÛ∑ ”Úº‰ß ‰Ã«‰À ÂOŒÍ¿ÂÕ‰À œÊZÂÕ ~Êi

ËjÕÍfÚ≥. Î’Êœ‰q ΩÛ∏ÍI ‰Ã«‰À Â≈ÍB‰JÙªA‰À ÂjÍ«B§ªA‰À ÂjÍa‡A‰À ÂæÏÀÚfiA ‰Ã«ˡŒÍº‰ß . Ï¡ÂQ ¬BÏÕÚC Í“ÏNÍm œÍØ ‰~ÊiÚfiA‰À ÍPA‰ÀB‰¿ÏnªA ‰µÚº‰a –ÍhªA ‰Ã«

ÂWͺ‰Õ B‰ø ¡ںʮ‰Õ tÊj‰®ÙªA ”Úº‰ß ‘‰Ã‰NÊmA~ÊiÚfiA œÍØ œÍØ ÂWͺ‰Õ B‰ø ¡ںʮ‰Õ B‰»ŒÍØ ÂXÂjÊ®‰Õ B‰ø‰À Í’B‰¿ÏnªA Ê≈Íø Âælʃ‰Õ B‰ø‰À B‰»ÊƒÍø ÂXÂjÊb‰Õ B‰ø‰À ~ÊiÚfiA

ÊŒÍv‰I ‰∆ÃÛº‰¿Ê®‰M B‰¿ÍI Â…ºªA‰À Ê¡ÂNʃÛ∑ B‰ø ‰≈ÊÕÚC Ê¡Û∏‰®‰ø ‰Ã«‰ÀËj. ÛπÙºÂø …ڪ©‰UÊjÂM Í…ºªA ”ÚªG‰À ~ÊiÚfiA‰À ÍPA‰ÀB‰¿ÏnªAÂiÃÂøÛfiA .

Whatever is in the heavens and on earth, Let it declare the Praises and

Glory of Allah: for He is the Exalted in Might, the Wise.

Surah 57 al Hadid Verse 1

To Him belongs the dominion of the heavens and the earth: it is He

Who gives Life and Death; and He has Power over all things.

Surah 57 al Hadid Verse 2

He is the First and the Last, the Evident and the Hidden: and He has full

knowledge of all things. Surah 57 al Hadid Verse 3

He it is Who created the heavens and the earth in six Days, and is

moreover firmly established on the Throne (of authority), He knows

what enters within the earth and what comes forth out of it, what comes

down from heaven and what mounts up to it. And He is with you

wheresoever ye may be. And Allah sees well all that ye do.

Surah 57 al Hadid Verse 4

To Him belongs the dominion of the heavens and the earth: and all

affairs are referred back to Allah. Surah 57 al Hadid Verse 5

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8. Last three verses of Surah 57 alHasyr Verses 22-24

Ú‹ –ÍhªA Â…ºªA ‰Ã«‹G ‰…ÚªG Â∆B‰¿ÊYÏjªA ‰Ã« Í—‰eB‰»ÏrªA‰À ÍKÊŒ‰ ÙªA ¡ͪB‰ß ‰Ã« ¡ŒÍYÏjªA .Ú‹ –ÍhªA Â…ºªA ‰Ã«‹G ‰…ÚªG « Ú›ÏnªA ÂpÀÌfÛ¥ÙªA Ûπͺ‰¿ÙªA ‰Ã ¬

‰∆B‰ZÊJÂm ÂjJÚ∏‰N¿٪A ÂiBÏJ‰VÙªA ÂlÕl‰®ÙªA Â≈Í¿ÊŒ‰»Â¿ÙªA Â≈Íøʤ¿٪A BÏ¿‰ß Í…ºªA ‰∆ÃÛ∑jÊrÂÕ. ”‰ƒÊnÂZÙªA Â’B‰¿ÊmÚDÙªA Â…Úª ÂiÉv¿٪A ŸiB‰JÙªA µͪB‰bÙªA Â…ºªA ‰Ã«

¡ŒÍ∏‰ZÙªA ÂlÕl‰®ÙªA ‰Ã«‰À ~ÊiÚfiA‰À ÍPA‰ÀB‰¿ÏnªA œÍØ B‰ø Â…Úª Â\J‰nÂÕ .

Allah is He, than Whom there is no other god; Who knows (all things)

both secret and open; He, Most Gracious, Most Merciful.

Surah 57 alHasyr Verses 22

Allah is He, than Whom there is no other god; the Sovereign, the Holy

One, the Source of Peace (and Perfection), the Guardian of Faith, the

Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme:

Glory to Allah! (High is He) above the partners they attribute to Him.

Surah 57 alHasyr Verses 23

He is Allah, the Creator, the Evolver, the Bestower of Forms (or

Colours). To Him belong the Most Beautiful Names: whatever is in the

heavens and on earth, doth declare His Praises and Glory; and He is the

Exalted in Might, the Wise. Surah 57 alHasyr Verses 24

Or, alternatively, you could recite seven times each of the combination

called [al-Musa’bb`atil `Arsh] that was presented to Ibrahim at-Taimi

by the Prophet Khidir and given the religious advice [wasiat] to recite

before sunrise and sunset, then that would be sufficent. That would be a

good and complete collection of the merits of all the Invocations [Doa]

and Quran recitation [tilawah] above put together.

Verily, it was narrated from Karaz bin Wabrah r.a., who was labeled as

a pious learned worshipper [abdal], whereby he related that one of his

relative from Syria [Syam] came to him and made a presentation:

He (the relative) said: “O Karaz, take this gift from me! It is the best of

gifts.”

I (Karaz) asked: “O my brother! Who gave that gift to you?”

He answered: “Ibrahim at-Taimi gave it to me!”

I asked: “Did you not asked Ibrahim at-Taimi who gave it to him?”

He answered: “I did and Ibrahim explained:

“I sat at the Ka’abah area and was celebrating the ‘Oneness of Allah’

[tahlil], ‘Glorifying Allah’ [tasbih], ‘Praises to Allah’ [tahmid] and a

combination of them [tamjid], when a man came, greeted me and sat on

my right side. I had not in my life time seen a man who is handsome,

well dress, fair complexion well scented.”

So I asked: “O servant of Allah! Who are you? Where did you come

from?”

He (the stranger) answered: “I am Khidir!”

Ibrahim asked: “Why did you come to me?”

Khidir answered: “I came to greet you and because of your love for the

path to Allah, with me is a gift for you!”

Ibrahim asked: “What is the gift?”

He answered: “Recite before the sunrise and sunset upon the earth”

(1) the al-Hamd (Surah 1 Fateha), Surah 114 Nas, Surah 113 Falaq,

Surah 112 Ikhlas, Surah 109 Kaferun and Verse 255 of Surah 2 al

Baqara Ayatul Qursi, each seven times and then

(2) Recite seven times:

ÍgA ‰∆ÚBZÊJÂm, ‰ÀÍgA ÂfÊ¿‰ZÙªA, ‰ÀÛgA ‹G ‰…ªG Ú‹, ‰ÀÂj‰JÙ∑ÚA ÛgA, Transcendent is Allah, all Praise and thanks belongs to Allah, and there

is no god but Allah, Allah is the Greatest.

(3) Then send blessings on the Prophet seven times and then;

AÊ¡º‰m‰À Í…ÍJÊZ‰u‰À ͪͅE‰À ÎfÏ¿‰ZÂø ÚB√ÍfŒ‰m ”Úº‰ß Ω‰u ϡ»ºª‰

(4) Seek forgiveness seven times for yourself, for your parents and for

the male and female believers and then;

ÏjªA ‰Ã« ‹G ‰…ÚªG Ú‹ Ê–ÍhªA ‰¡ÊŒÍ§‰®ªA ÚgA ÂjÍ∞Ê ‰NÊmÚC Ïœ‰ZÙªA ‰¡ÊŒÍYÏjªA ‰∆B‰¿ÊYʜͪ ÊjÍ∞Ù C Li ,ͅʌڪG ÂLÊÃÂMÚC‰À ÂPÊÿ‰Õ Ú‹ Ê–ÍhªA ‰¬ÊÃ̌ڥªÙA‰≈ÊÕÍfͪA‰À‰À

‰À ÍPB‰ƒÍøʤ¿٪A‰À ‰≈ʌ̓Íøʤ¿ٺͪ ÚgA ÂjÍ∞Ê ‰NÊmÚC I seek forgiveness from Allah, whom there is no other god except Him,

the Most Beneficent yet the Most Merciful, O the Living and the Self

Subsisting, without whom there is no other to turn to in death and

repentant. O Lord forgives me and my parents. And I seek forgiveness

from Allah for all male and female Muslims.

(5) Then recite seven times the Doa as prescribed.

Í—‰jÍa‡A‰À B‰Œ√ÌfªA‰À ≈ÊÕfªA œÍØ ı›ÍUEÀ ı›ÍUB‰ß Ê¡»ÍI‰À ÊœÍI ÊΩ‰®ÙØA ϡ»ºªÚA ÚπÏ√G ,ËΩÊ«ÚC Â…Úª Â≈ÊZ‰√ B‰ø B‰√Ú‹ÊÉø B‰Õ B‰ƒÍI ÊΩ‰®Ù∞‰M Ú‹‰À ,ËΩÊ«ÚC Â…Úª ‰OÊ√ÚC B‰ø

Ë¡ÊŒÍY‰i Ë≤ÊÀÂ’‰i ,Ë¡ÊÕjÚ∑ ËeA‰Ã‰U ,ˡʌͺ‰Y ËiÃÛ∞Ú. O Lord influence us and them, now or later, in our religion, worldly

affairs and the afterlife, as You find befitting it, and do not influence us,

O our Lord, as for what we deserve, for You are the Forgiver, Fore-

Bearing, Generous, Bountiful, Compassionate and Merciful.

“Be mindful that you do not give it up until morning and evening.”

Ibrahim then asked: “I wish to know who gave this great gift to you,

please explain to me!”

Khidir answered: “It was given to me by Muhammad s.a.w.”

Ibrahim asked: “Explain its rewards!”

Khidir said: “When you meet Muhammad s.a.w then ask him regarding

its merits! He will explain to you so!”

Then Ibrahim at-Taimi related that one day he dreamt as though an

angel came to him and brought him into the heaven. He saw what is in

the heaven and was able to recount the great events in heaven.

Ibrahim continued: “So I asked that angel who is this for?”

The angel answered: “For those do good deeds as you do!”

Ibrahim said that he ate from the fruits of heaven and the angels gave

him drinks from heaven.

And he continued to relate that: “I met Prophet s.a.w and with him were

seventy other prophets and seventy rows of angels. Each row is between

East and West. The Prophet s.a.w greeted me and held my hand.”

I said: “O Messenger of Allah! The Prophet Khidir explained to me that

he heard this news from you”

The Prophet s.a.w replied: “Khidir is true! Khidir is true! And every

thing that he narrated is true. He is a learned amongst the dwellers of

the earth, head of the pious learned worshippers [abdal] amongst the

forces of Allah, the Exalted on earth.”

I asked: “O Messenger of Allah! If a person do these good deeds as I

did but do not dream as I did, would that person be given the rewards

just as I receive?”

The Prophet s.a.w answered: “By Allah, that sent me as the true

Prophet! Those that do these good deeds will be rewarded even without

dreaming of me or seeing the heavens.”

“The person will be given forgiveness of the major sins he committed.

Allah will remove His anger and curse from him. Allah will direct the

angels on his left not to write a single wrong doings for a year.”

“By Allah, that sent me as the true Prophet! None will observe these

deeds except the one who has been made fortunate by God, and none

forsakes it except one who has been cursed by Him!”

It was related that Ibrahim at-Taimi did not eat or drink for four months.

That was after he had that dream. This is only a deed of celebrating

Allah by recitations! If the above are supplemented by what was related

to him, like the verses of the Quran or just shorten to just the above

would have been excellent. Because the Quran put together the merits

of Zikr,fikr and doa, accompanied by understanding. Just as we have

mention its merits and manners in the Book of Recitation of the Quran

[Tilawah] earlier.

(4) Reflections [Tafakkur].

Reflection [Tafakkur] should be one of the actions (of worship). It will

be explain what to reflect on, its method and manner in the Book of

Reflection [Tafakkur] in the fourth section (on Life’s Safety Net

[Munjiat] of this Ihya).

It is divided into two categories:

Firstly, to reflect on those actions that will benefit the knowledge

pertaining to our work [Ilmu Mu`amalah], to measure the past deeds

and action of one self, to arrange the coming task, to remove the

obstacles to good deeds and those that waste time, to remember those

actions that brought regrets and correct them, all these for the good of

one self and interaction with the general Muslims populace.

Secondly, to reflect matters that will benefit the knowledge in the

spiritual world [Ilmu Mukasyafah]. That is to reflect on the never

ending favours and blessing of Allah, the Exalted, whether evident and

hidden so as to know Him [ma’riifat] with these favours and be grateful

of these favours. Another is to reflect on His punishment, torture and

torment, so as to increase our awareness and knowledge of Him through

His Status of the Omnipotence of God [qudrah] and Self Sufficient

[istighna’]. This will increase the fear of the Punishment and Torment

(of the Afterlife).

Each of the above subjects has many branches and the reflections vary

from one category of creation (man) to another. These are look into in

detail in the Book of Reflection [Tafakkur].

Whereas it is easy to do this reflection and it is also the best divine

service. Because it contains an understanding of worship, the

remembrance of Allah [zikr] and two increases two other factors:

Firstly: (Reflection [Tafakkur] helps in) acquiring the knowledge

about Allah as contemplation is the key to knowing Allah [ma’rifat] and

unveiling the divine spiritual light [kasyaf].

Secondly: It increases the Love of Allah, because the heart does not

love unless the person held firmly in his heart a longing for Him. The

mind will not accept the Glorious Great Allah unless the person gets to

know His Attributes, Omnipotence [Qudrah] and Wonderful Actions.

From Reflection [Tafakkur] comes Acquaintance [Ma’'rifat], and from

Acquaintance [Ma’'rifat] then one can held in honor His greatness. And

from this Greatness comes the love. The effect of Reflection [Tafakkur]

is to leave the heart fonder. That is a form of love even though the love

of knowing Allah is stronger, permanent and honorable.

Comparing the love of one that knows [al-arif] and the one that grew

fonder through reflections without seeing and observing, is like

comparing a person whose love develops by looking at another’s beauty

with his own eyes and seeing the person’s wonderful character,

praiseworthy actions and outstanding features, and comparing that with

a person who grew fonder of someone far away by hearing repeatedly

about that distance person. Thus the love of the listener is not the same

as the one who see and the news the same as seeing with one’s eyes.

One devoted to divine service [al-abid] who diligently reflecting on

Allah, with his heart and lips, that ascertain what the Messenger sent,

with proper command on faith, he would have visualize all the

wonderful features of Allah that was related to him.

While those well acquainted with Allah [al-Arifin] witness His

Greatness and Beauty with the inner heart a discerning intrinsic insight

[`Ainil Bashirah al Bathinah] which is more positive than visual sight.

No man is able to visualize the extent of the Greatness and Beauty of

Allah. None of the created being is able to do so except to the limit of

their individual veil is lifted. There is no limit to the beauty of the

Omnipotence of Allah and the number of His veil. Indeed the number of

“Veil” which is entitled to be called ‘Light’, that some may feel they

receive thus completing their journey to the origin, is seventy.

The Prophet s.a.w said: “Verily Allah has got seventy screens veil of

light. If He reveal, indeed, its brilliance will burn what is in line with its

rays.

Allah’s Messenger s.a.w said, “Allah created Israfil who has been

keeping his feet in line from the day he was created and not raising

his glance. Between him and the Lord Who is Blessed and Exalted,

there are seventy lights, not one of which he could approach without

being burned.” (Narrated by Abdullah ibn Abbas in Mishkat Al-

Masabih, Tirmidhi transmitted it and called it sahih.)

These screens veil of light are arrange in degrees of brightness just as

there is a difference in the intensity of the lights of the sun, moon and

stars. It is apparent that in the beginning it is small and intensified. Base

on this, a sufi concluded that the stage that Ibrahim a.s. reached,

whereby the sufi said that the verse Surah 6 al An’am Verse 76:

ÚØBÁJÚ∑ÊÃÚ∑ ‘ÚC‰i ÂΩÊŒºªA ͅʌں‰ß Ï≈‰U BÏ¿Úº. “When the night covered him over, he saw a star.”

We refer back to verse 75 whereby Allah, the Exalted said He

showed Ibrahim a.s the light:

~ÊiÚfiA‰À ÍPA‰ÀB‰¿ÏnªA ‰PÃÛ∏Úº‰ø ‰¡ŒÍ«A‰jÊIG –jÂ√ Úπͪ‰hÚ∑‰À ‰∆ÃÛ∏‰ŒÍª‰À ‰î̓Í≥ÿ٪A ≈Íø

So also did We show Abraham the power and the laws of the

heavens and the earth, that he might (with understanding) have

certitude.

It was said that the term ‘he saw a star’ refers to ‘he arrived at a station

veil of light.” The veil, ‘a brilliant spot in the atmosphere’, is refer to as

a star.

The individual like to believe that things are not hidden from them

however the Eternal God should not be equated to a body [al-ajsam] or

form. Whereas they know that it is a star at the first appearance. So

what did not mislead the masses surely did not mislead Ibrahim Al-

Khalil a.s. The veil that is called ‘light’ does not mean it can be seen

with our eyesight but what is meant is as Allah, the Exalted, says in

Surah 24 anNur Verse 35

Ú∏ÊrÍ¿Ú∑ Í iÃÂ√ ÂΩ‰R‰ø ~ÊiÚfiA‰À ÍPA‰ÀB‰¿ÏnªA ÂiÃÂ√ Â…ºªAÃË B‰JÊvÍø B‰»ŒÍØ Î— Ê≈Íø ÂfÚ≥ÃÂÕ Ô–iÂe ËKÚ∑ÊÃÚ∑ B‰»Ï√ÚDÚ∑ Û“‰UB‰UÌlªA Γ‰UB‰UÂk œÍØ Â B‰JÊvÍ¿ÙªA

ÍzÂÕ B‰»ÂNÊÕ‰k ÂeBÚ∏‰Õ ΓόÍIÊjÚ BÚª‰À ΓόÍ≥Êj‰q BÚª ΓÍ√ÃÂNÊÕ‰k ΓÚ∑‰iB‰JÂø Η‰j‰V‰q Â’œ Â’B‰r‰Õ Ê≈‰ø Í iÃͪ Â…ºªA –ÍfÊ»‰Õ iÃÂ√ ”Úº‰ß ËiÃÂ√ ËiB‰√ Â…Ên‰nÊ¿‰M Ê¡Úª ÊÃÚª‰À

Ë¡ŒÍº‰ß Î’Êœ‰q ΩÛ∏ÍI Â…ºªA‰À pBσºÍª ‰æB‰RÊøÚDÙªA Â…ºªA ÂLjÊz‰Õ‰À Allah is the Light of the heavens and the earth. The parable of His Light

is as if there were a Niche and within it a Lamp: the Lamp enclosed in

Glass; the glass as it were a brilliant star: lit from a blessed Tree, an

Olive, neither of the East nor of the West, whose Oil is well-nigh

luminous, though fire scarce touched it: Light upon Light! Allah doth

set forth Parables for men: and Allah doth know all things.

Let us just go skip the meaning of this, because it is beyond the working

knowledge that can be related to the origin, except with an insight

[kasyaf] following pure thoughts. The doors of insight are not open

except for a few people. For the majority it is easy to focus on what

brings benefit from the working knowledge [Ilmu Mua’malah]. That too

has many benefit and merits.

These four duties, namely, Invocations [Doa], Glorifying Allah

[Tasbih], Reciting the Quran [Tilawah] and Reflections [Tafakkur]

should be the duties of a seeker [murid] after the dawn [fajr] prayer,

such that there are no other duties but these four, strengthened that with

weapon of defense, such as fasting, that narrows the path of the devil

[syatan], who is a vowed enemy always turning the seeker [murid]

away from the rightly guided path.

There is no pray after the dawn except for the two raka’at fajr or

supererogatory and the compulsory dawn prayer [fardu subuh] until the

sun rises. The Prophet s.a.w and the companions utilized this period

with a variety of remembrance [zikr]. That would have more merits

unless he is extremely sleepy before the compulsory [fardu]. And

sleepiness cannot be overcome except through prayers.

The Second Period for Awrad

It is from sun rise to mid morning [dhuha]. What I meant by Mid

morning [dhuha] is the middle period between sun rise and noon

[zawal]. It is about three hours into daylight if one assumed that

daylight is twelve hours and that is a quarter of it. In this quarter of the

day there are two additional duties.

One of which is the Mid Morning Prayer [Salatul Dhuha] that we had

explained in the Book of Prayers. It is more superior to perform the

Dhuha Prayer when the sun first appears [ishraq], when the sun has

risen about half an spear length (or 12 to 15 minutes), then pray four,

six or eight raka’ats when sun’s heat can be felt at the walls and foot.

Allah, the Exalted, expressed preference for this period to perform two-

raka’ats (when He directed the mountains in unison with Prophet David

and the birds to declare praises for Him) in Surah 38 Sad Verse18:

∂A‰jÊq‚A‰À œÍr‰®ÙªBÍI ‰≈ÊZJ‰nÂÕ. “Our Praises, at eventide and at break of day,”

Indeed this period, that of the sun rising [ishraq], is when the rising sun

has completely brighten up the sky, clearing the fog and dew from the

surface of the earth, thus completing the first sun rise [isyraq] period.

And the four raka’ats period is the superior mid morning [dhuha] period

whereby Allah, the Exalted, swore in Surah 93 ad Dhuha Verse 1-2:

”‰ZÌzªA‰À .”‰V‰m A‰gG ΩÊŒºªA‰À “By the Glorious morning Light, And by the Night when it is still,”

The Prophet s.a.w went out to the companions where they were praying

after the sun rise [isyraq] and said in a stern voice:

ÂæB‰vÍ∞ÙªA ÍO‰z‰ø‰i A‰gG ‰≈ÊŒÍIAÏÀÚfiA Ú—Ú›‰u Ï∆G Ú‹ÚC. The prayer of those who are penitent is observed when your (young)

weaned camels feel the scorching sun. (that is, its feet feel the heat)

Narrated by Zayd ibn Arqam in Sahih Muslim Page

That is why we said that if it is limited to one prayer only, then it is

better to do the mid morning [dhuha] prayer, as it derives prominent as

the period between the limit of two forbidden [kirahah] periods to pray.

That is, from the time the sun rises about half a spear length to noon

[zawal]. This period is equally referred to as ‘dhuha’. The beginning of

the period is the permissible time to pray isyraq and continues to the

time forbidden to pray [kirahah]. Also the Prophet s.a.w said:

B»≥iBØ O®∞MiA A‰gHÚØ ‰∆BÚÒÊŒÏrªA ∆j≥ B‰»‰®‰ø‰À ©ºÒ‰M ÂoÊ¿ÏrªA ‰∆G. “The sun rises and with it is a horn of shaytan. When the sun gets

higher the horn leaves it.

Narrated by Abdullah as-Sunabihi in Al-Muwatta

The least is when the rising sun’s heat lifted the fog and mist from the

ground and that is an approximation.

The second duty during this period is to do good deed such as meeting

people as it is normal in the morning, such as to visit sick, to attend

funeral, to assist in charity and mindful of duties to Allah, to attend

classes (or assemblies) [majlis] of knowledge [ilm] and to attend to the

needs of Muslims and others.

If none of these functions are present then revert back to the duties that

were mention earlier namely, Invocations [Doa], Glorifying Allah

[Tasbih], Reciting the Quran [Tilawah], Reflections [Tafakkur] and

(supererogatory) prayers, which cannot be done after the dawn [subuh]

pray but permissible now. Thus the prayers become the fifth part of the

duties during this period for those who wish to do it as after subuh all

such prayers are not allow without a reason. Indeed during subuh period

it is prefer to limit prayers to supererogatory fajr and tahiyyat masjid

and do not perform other prayers but to perform Invocations [Doa],

Glorifying Allah [Tasbih], Reciting the Quran [Tilawah] and

Reflections [Tafakkur],

The Third Period for Awrad

It is from just before mid morning [dhuha] to when the sun begins to

decline [zawal]. Here the meaning of dhuha is half of the period

described earlier, just slightly before the halfway point. There is a

directive to pray after every three hours. There is a prayer after sun-rise.

Then after three hours, there is the prayer of mid morning [dhuha], and

next after three hours, there is the noon prayer [dhuhur], and the next

three hours, there is mid afternoon prayer [asar] and the next three

hours, the sunset prayer [magrib].

Dhuha being between sunrise and zawal is like asar which is between

zawal and magrib, except that the Dhuha prayer is not a compulsory

prayer because this period is when man is busy in the worldly affairs

thus lighten their burden.

The Four Duties: During this period there four actions with additional.

One of which is the work and duty in one’s daily affairs, business or

professions. If he is a businessman then conduct his business in an

honest and righteous. If he is in manufacturing then give direction

advice and care and do not forget to remember Allah [zikr] in all his

work. He should limit his efforts to what is necessary for the day’s need

whereof he is willing to work everyday provisions. After obtain

sufficient provision then he should return to the House of his Lord and

prepare the provision for the afterlife because the provisions of the

afterlife is more taxing but benefits him more permanently. So the effort

to achieve the provisions of the afterlife is more important than

increasing the provisions of the immediate time.

It is said that: “you will not find a believer except in three places, settle

in the mosque or enshroud at home or the necessary actions or duties

that is require of him. Only a few know how to assess what is necessary

for him while the majority of man over assess these needs.

This is so because the devil [syatan] whispers poverty to them and call

on them to do atrocities, so they listen to it and seek provisions that they

do not eat for fear of being poor. Even though Allah has promise them

forgiveness and favours but they turn away from Allah, the Exalted, and

do not seek Him.

The second duty is the afternoon siesta sleep [Qailulil].

It is a practice of the Prophet [sunnah] that assist the Night Vigil just as

eating before dawn [sahur] assist in fasting. If he does not wake up at

night as he does not sleep in the afternoon then he will not occupy his

time doing good deeds, instead mixing with the negligent in empty

conversations which will not make him diligent in returning to

remembrance [zikr] and other duties then the sleep is better for him as

the sleep is silence and safe.

Some of them (the predecessors) said: There will come a time when

silence and sleep is better for man that all the work that he does. A few

amongst the pious worshipper [abid] who felt that it is better to sleep

when they feel incline to show off and not honest in their worship. So

what about the neglect brazen?

Sufyan at-Tsuri, may Allah have mercy on him, said: “It is wonderful

for them that they completed their task of sleeping because it safe them.

When sleep is use to seek safety and the intention to wake up at night

then it brings them closer to Allah.”

Whilst getting up before zawal, to get ready for prayers with ablution

[wudhu] and attending religious class before the time for prayer, this is

a more superior deed. If he does not sleep nor does any work but use the

time for prayers and remembrance then that is the most superior of the

days’ deed as it is a time that most neglect Allah, the Exalted and

engross which worldly affairs. That his heart felt obliged to do divine

service to Allah when most turn away from His door then he is entitled

to Allah’s mercy and be chosen to be close to Him.

The excellence of this is comparable to that of enlivening up the Night

(with worship) as the negligent waste the night away in sleep, as that

period is usually spent fulfilling the inner desires and wasted with

worldly affairs. One of the two meanings of what Allah, the Exalted

says in Surah 25 Furqan Verse 62:

ı“Ú∞ÙºÍa ‰iB‰»ÏƒªA‰À ‰ΩÊŒºªA ‰Ω‰®‰U –ÍhªA ‰Ã«‰À‰j∑Ïh‰Õ Ê∆ÚC ‰eA‰iÚC Ê≈‰¿Íª . “And it is He Who made the Night and the Day to follow each other: for

such as have the will to celebrate His praises.”

The explanation is that one replaces the other with excellence and the

second meaning is that one replaces the other such that the one

replacing it gains what is left by the other.

The Fourth Period for Awrad

It is from the time the sun decline [zawal] to after completion of noon

[dhuhur] prayer and its supererogatory prayer, [rawatib]. This is the

shortest and its most beneficial of the day remembrance [awrad].

If you have taken ablution before mid day [zawal] and came to the

mosque, then when the sun decline and the prayer caller [muadzzin]

began, you should patiently wait until after answering the call [azan]

then stand up to enliven this period by praying between the call [azan]

and final call for prayer [iqamat].

This is the time for virtuousness as Allah, the Exalted, referred

commandingly in Surah 30 Rum Verse 18.

‰∆ÀÂj»Ù§ÂM ‰îÍY‰À BÓŒÍr‰ß‰À “(To Him be praise in the heavens and the earth!) and at the sun’s

decline and in the noonday.”

In this period you should pray four raka’ats supererogatory [sunnat]

prayers before the dhuhur prayer with one salutation [taslim], that is not

to separate them.

The Prophet s.a.w. said: “The gates of heaven are opened during

four-raka’ats containing no salutation [taslim] before the noon

prayer.

Narrated by AbuAyyub and recorded by AbuDawud

A section of the learned noted that amongst the other day prayers, the

Prophet s.a.w performed this prayer with one salutation [taslim],

however, some people defame this narration. According to the Shafie

(may Allah be please with him) school of thoughts [Mazhab], the

Prophet s.a.w did that prayer two by two raka’ats just like the other

supererogatory prayers. That is verified by the narrations [hadiths].

The Prophet s.a.w said: “The prayer by night and day should consist of

pairs of raka’ahs.”

Narrated by Abdullah ibn Umar recorded in Abu Dawud

Make the raka’ats long as the gates of the heavens are open as we have

related it in the Book of Voluntary Service.

Recite the Surah 2 Baqara or the chapters with more than one hundred

verses or the four chapters that are always recited repeatedly.

This is the period when invocations are accepted and Allah’s Messenger

likes to increase performing good deeds.

After the four long raka’ats (of supererogatory) as mentioned or shorter

ones but it is imperative that you do not forsake it, then pray dhuhur in

congregations. Then pray two raka’ats after dhuhur, followed by four

raka’ats. Ibn Masud disinclined to perform after the compulsory another

similar to it without separating them.

It is deemed desirable to recite Surah Baqara Verse 255 [Ayatul Kursi],

the ending verses of Baqara and the verses that we have mentioned in

the first period [wirid]. This is such that together we perform

invocations [doa], mentioning Allah [zikr], reciting the Quran [tilawah],

prayers, praising Allah [tahmid], and glorifying Allah [Tasbih] during a

magnificent and reverence time.

The Fifth Period for Awrad

It is after the above until mid afternoon [asar]. It is recommended to

spend the time in the mosque with the intention to worship [I’tikaf]

remembrance or praying or other good deeds. Waiting for the next

compulsory prayer in itself is worshiping [I’tikaf]. One of the

commendable deeds is waiting for the next prayer after a prayer. This

was the habit of the earlier sages [salaf].

A person entering the mosque between noon [dhuhur] and mid

afternoon prayer [asar] will hear the worshippers reverberate like that of

the bees in their recitations. Indeed, if he submits his house to his

religion and entirely devoted it to need of religion then he has more

rights to the house. Enliven this period [wird] as this is also when man

is negligent is like enliven the period three in excellence.

In this period it is not recommended [makruh] to sleep for those who

slept before noon [zawal] because it is not encourage to sleep twice in

the day.

A certain wise man [ulama] said: Three things Allah detest, to laugh

without any wonderful thing, to eat without hunger and to sleep in the

day without being wakeful at night.

Limit and boundaries of sleep: The day and night consist of twenty four

hours altogether the golden rule is that eight hours are for sleep. If one

already slept for eight hours at night then there is no need to sleep in the

day. If less then it is make up but the appropriate balance during the

day.

The son of Adam should count if he lives for sixty years then it is

reduce by twenty years. That is if he slept for eight hours a day which is

one third thus he lost a third of his life.

Sleep is the nourishment for life just like food for the body, and like

knowledge and remembrance [zikr] nourishment for the heart, so it is

not possible for man function without sleep which a person normally

need. This normal situation or perhaps anything less will cause the body

to react in a disorderly manner or restiveness except for those who

gradually got use to not sleeping at night. Sometimes he train himself to

do so without any side effect.

This period is the longest of the period for remembrance [awrad] and

gave the best satisfaction to the servant of Allah. It is one period in the

afternoon mentioned by Allah, the Exalted, when He said inSurah 13

arRad Verse 15:

BÁ«ÊjÚ∑‰À BÁßÊÃÚ ~ÊiÚfiA‰À ÍPA‰ÀB‰¿ÏnªA œÍØ Ê≈‰ø ÂfÂVÊn‰Õ Í…ºÍª‰Àڛͣ‰ÀæB‰u‡A‰À ÀÂf ٪BÍI ʡ»۪.

“Whatever beings there are in the heavens and the earths do prostrate

themselves to Allah (acknowledging subjection) - with good-will or in

spite of themselves - so do their shadows in the mornings and

evenings.”

When they bow to Allah, the Exalted, everything else frozen, how then

is it possible that the servant with a sound mind ignore from all form of

worship?

The Sixth Period for Awrad

The sixth period begins when it is time for the mid afternoon [Asar]

prayer, whereby Allah, the Exalted, pointed it out by saying in Surah

103 Asar Verse 1:.

jÊv‰®ÙªA‰À. “By the declining day”.

This is one of the meanings of the verse. It is intended to mean late

afternoon [al-aashaal]. From one of the two explanations [tafsir], where

it is referred to as ‘evening’ when it is mentioned in His saying in Surah

19 Maryam verse 11

ı—‰jÙ∏ÂIBÓŒÍr‰ß‰À “In the morning and in the evening”

And the other in Surah 38 Sad Verse 18:

∂A‰jÊqHÙªA‰À œÍr‰®ÙªBÍI. “At eventide and at break of day,”

There is no other prayer in this period but the four raka’ats between the

call for prayer [Azan] and call to pray [Aqamat] just like in the noon

[dhuhur] period. Then pray four raka’ats of compulsory [fardu] prayer

after which get busy with the four excellent actions that we mentioned

in the first period until the sun above sets down causing (the sky to turn)

yellowish.

It is better to reciting the Quran with deliberation and understanding as

there is no prayer in this period. This combine with mentioning Allah

[zikr], perform invocations [doa], reflection [fikr] and to include in this

a portion of each so as to have a taste of all three.

The Seventh Period for Awrad

This period begins when the sun turns yellow as it approaches the earth

(in the distant horizon) whereby its rays are veil with dust and water

vapour that is on the surface of the earth revealing its yellowish rays.

It is like the first period from the first appearance of dawn [fajr] to sun

rise because here it is before sunset [magrib] whilst that is before

sunrise. This is highlighted by Allah, the Exalted when He said in Surah

30 arRum Verse 17:

‰∆ÃÂZÍJÊvÂM ‰îÍY‰À ‰∆ÃÂnÊ¿ÂM ‰îÍY Í…ºªA ‰∆B‰ZÊJÂnÚØ. “So (give) glory to Allah, when you reach eventide and when ye rise in

the morning;”

And this is the other end (of the day) that Allah, the Exalted,

highlighted in Surah 20 Ta Ha Verse 13:

iB‰»ÏƒªA ‰≤A‰jÙÚC‰À Ê\J‰nÚØ “And celebrate (praises to Allah) at the sides of the day.”

Al Hassan said: “They celebrate the evening more than the beginning of

the day.” And some of the earlier sages [salaf] said: “They make the

beginning of the day for earthly lives and the end of it for afterlife.”

During this period, it is specifically recommended to glorify Allah

[Tasbih] and seek His forgiveness [Istighfar] just as we have arranged

in the First Period by reciting.

For example by reciting:

‰¬ÊÃ̌ڥªÙA Ïœ‰ZÙªA ‰Ã« ‹G ‰…ÚªG Ú‹ Ê–ÍhªA ‰¡ÊŒÍ§‰®ªA ÚgA ÂjÍ∞Ê ‰NÊmÚC I seek forgiveness from Allah, whom there is no other god except Him,

O the Living and the Self Subsisting,

Then ask for repentance, glorify Allah, the All Mighty, praising and

thanking Him as captivated in His, the Exalted, speech in Surah 40

Ghafir Verse 55:

iBÚ∏ÊI‚A‰À œÍr‰®ÙªBÍI ÚπI‰i ÍfÊ¿‰ZÍI Ê\J‰m‰À ÚπÍJÊ√‰hͪ ÊjÍ∞Ê ‰NÊmA‰À. “And ask forgiveness for thy fault, and celebrate the Praises of thy Lord

in the evening and in the morning.”

Then seek forgiveness by invoking the names of Allah in the Quran as it

is preferred like saying:

AÁiB∞Ú ‰∆BÚ∑ Â…Ï√G Ê¡Û∏ÏI‰i AÀÂjÍ∞Ê ‰NÊmA “Saying, `Ask forgiveness from your Lord; for He is Oft-Forgiving;”

Surah 71 Nuh Verse 10

BÁIAÏÉM ‰∆BÚ∑ Â…Ï√G  ÊjÍ∞Ê ‰NÊmA “Pray for His Forgiveness: for He is Oft-Returning in Grace and Mercy.

Surah 110 Nasr Verse 3

‰îÍ¿ÍYAÏjªA ÂjÊŒ‰a ‰OÊ√ÚC‰À B‰ƒÊ¿‰YÊiA‰À B‰ƒÚª ÊjÍ∞Ù BÚØ “then do Thou forgive us, and have mercy upon us: for Thou art the

Best of those who show mercy!”

Surah 23 Mukminin Verse 109

‰îÍ¿ÍYAÏjªA ÂjÊŒ‰a ‰OÊ√ÚC‰À Ê¡‰YÊiA‰À ÊjÍ∞Ù A L‰i ÊΩÛ≥‰À. “O my Lord! Grant Your forgiveness and mercy! For You the Best of

those who show mercy!”

Surah 23 Mukminin Verse 118

Úª ÊjÍ∞Ù BÚ؉≈ÕjÍØB‰ ÙªA ÂjÊŒ‰a ‰OÊ√ÚC‰À B‰ƒÊ¿‰YÊiA‰À B‰ƒ. “(O my Lord!) so forgive us and give us Thy mercy; for Thou art the

Best of those who forgive.”

Surah 7 al A’raf Verse 155

Before the sunset, it is recommended to recite Surah 91 As-Sham, Surah

92 al-Lail, Surah 113 Alfalaq and Surah 114 AnNas.

He should be seeking forgiveness when the sun set. When the call for

prayer is heard invoke:

ÚC‰À Ú∫‰iB‰»‰√ ÂiB‰IÊeG‰À Úπںʌڪ ÂæB‰JÙ≥G A‰h‰« ϡ»ºªÚA B‰¿Ú∑ Úπ‰MB‰ß‰e ÂPA‰ÃÊuµ‰J‰m

“O my Lord! This is the arrival Your Night, leaving Your Day, and we

voice invocations to You.” Just as previous mentioned.

Then answer the caller of prayer and get ready for the sunset [Magrib]

prayers.

The sunset concludes the day’s remembrances.

It is imperative that the servant (worshipper) review his affairs and

make an account of him self. Verily, he has passed a junction along path

(in his life) if (his status) today is the same as that of yesterday then he

has been duped. If he is worst off then he has been cursed.

The Prophet s.a.w said:

AÁjÊŒ‰a Í…ŒÍØ ÍeA‰eÊkÚC Ú‹ ¬ÊÃ‰Õ œÍØ œÍª ∫iÃÂI Ú‹ “No blessing is given to me today whereby, upon receiving it, I do not

increase (my) good deeds.”

When a person see himself engulfing in goodness through the day,

living in ease and comfort, he should express his glad tidings by

showing gratefulness to Allah, the Exalted, for the success and

assistance given to him in his path.

If it is the opposite, then the night should replace the day and he should

be determine to amend the past that he has neglect. For indeed, good

deed erase bad ones.

He should expresses gratefulness to Allah, the Exalted, for his good

health. For what remains of his life in the long night, he should use it to

make amends his negligence. He should implant in his heart and mind

that the life in the day is gone as the sun set, that there will no sun rising

again and a long life after this.

At this point, the door for correction and regret is shut for there is no

more life except for a few days left for reckoning, all of which will

surely pass one by one.

Night Periods for Remembrance [Awrad]

There are five such periods:

First Period of Night

When the sun sets, pray magrib and remain busy to enliven the time

between magrib and Isha prayers. The end of this period is the setting of

[syafaq] twilight that is the disappearances of red glow signify entering

the time for the evening prayer.

Indeed Allah, the Exalted, witnessed it by saying in Surah 84 al-

Inshiqaq Verse 16

Ú›ÚصÚ∞ÏrªBÍI ¡ÍnÙ≥ÛC . “Oh, I swear by the afterglow of sunset,”

It is the beginning of the night and there is a prayer at this time. It is the

first stage of night one of which was mentioned by the Exalted in Surah

20 Ta Ha Verse 130

Ê\J‰nÚØ ΩÊŒºªA Í’B‰√E Ê≈Íø‰À “yea, celebrate them for part of the hours of the night,”

In it there is a prayer for those seek repentance [Salatul Awwabin]. This

ia what Allah meant in Surah 32 asSajadah Verse 16:

ʡ»ÂIÃÂU ”ÚØB‰V‰N‰M Their limbs do forsake their beds of sleep,

It was narrated from al-Hassan and traced back to ibn Abi Ziyad to the

Messenger of Allah s.a.w., that when the Prophet s.a.w was asked about

this verse, he s.a.w said: “It is the prayer between Maghrib and ‘Isha.”

And he continued: “You should perform the prayer between maghrib

and ‘isha because it removes the sins of idle and meaningless

conversation during the day time and a cleansing for ending the day.”

When Anas r.a. was asked concerning those who sleep between magrib

and ‘isha, he answered: “Do not do so as that is the period meant in the

Exalted’s saying in Surah 32 asSajdah Verse 16:

≈‰ß ʡ»ÂIÃÂU ”ÚØB‰V‰N‰M©ÍUB‰z‰¿ÙªA . “Their limbs do forsake their beds of sleep..”

We will explain the excellence of enlivening the period between

maghrib and ‘isha in Part Two.

The arrangement for this period is to pray two raka’ats after Maghrib,

reciting in them Surah 109 alKafirun and Surah 112 al-Ikhlas. And pray

these two raka’at immediate after maghrib without an interrupting it

with any action or talk.

Then pray four long raka’ats and then continue praying what is possible

till the setting of evening twilight [syafaq] in the western horizon. If the

mosque is near the home, it is alright to perform the prayer at home if

there is no intention for a secluded worship [itikhaf] in the mosque. If

one intend to itikhaf while waiting for darkness [isha], preferring this to

theatric and fun, that would be better,

Second Period of Night

It commence from the onset of Isha up to the time people sleep, when

darkness intensify.

Allah, the Exalted, says in Surah 84 al-Inshiqaq Verse 18:

‰µ‰m‰À B‰ø‰À ΩÊŒºªA‰À. “And by the night and all that it enshrouded,”

That is all that the darkness conceal and in Surah 17 al-Israa Verse 78:

ΩÊŒºªA µ‰nÚ ”ÚªG.

“Till the darkness of the night”

Here referring to the nightfall intensified in darkness. The arrangement

during this period is to observe three writs of divine service.

First, is to pray two raka’ats other then the compulsory Isha’ prayer.

Four raka’ats before compulsory prayer between the two calls of prayer,

and six raka’ats after it, two then four raka’ats and recite in these

specific verses of the Quran like the last verses of Surah 2 al-Baqara,

Ayatul Kursi, the beginning of Surah 57 al-Hadid, the ending of Surah

59 Hasyr and others.

Second, is to pray thirteen raka’ats, out of which the last is a single

[witr] raka’at. Most of the narrations mentioned that the Prophet s.a.w

prayed in this manner at night.

The smart will choose the early night while the strong will choose the

late night. The resolute would bring it forward for indeed sometimes

one do not get up or difficult to wake up.

Except whereupon it is already a habit with him and in that case the

ending part of the night is most excellent. In these prayers recite three

hundred verses from specific surah that the Prophet used to recite like

Surah 38 YaSin, Surah 32 asSajadah, Surah 44 adDukhan, Surah 67

alMulk, Surah 39 azZumar and Surah 56 al-Waqiah.

If you do not pray then do not neglect to recite these surahs or some of

them before you sleep. Indeed, there are three hadiths that described

what the Prophet s.a.w recite every night, and the well known of them

are Surah 32 asSajadah, Surah 67 alMulk, Surah 39 azZumar and Surah

56 al-Waqiah, in one narration Surah 39 azZumar and Bani Israil (Surah

17 al-Israa) and in another narration it was said that he recited the Surah

beginning with Glorifying Allah every night. And he said that the

verses in them are a thousand times more excellent. The learned group

them into six surahs and added Surah 87 al-A’la. During the three

raka’ats of witr he recited Surah 87 al-Ala, Surah 109 al-Kafirun and

Surah 112 al-Ikhlas. When he completed the witr he would recite:

pÊÀÌfÛ¥ÙªA Íπͺ‰¿ÙªA ‰∆B‰ZÊJÂm)٣(

“Transcendent is the King of the Holy Spirits”. (Three times)

Third is the Witr. If one is not in the habit of keeping the night vigil

[Qiam] then do the Witr Prayer before sleep. Abu Hurayrah r.a. said

that the Messenger of Allah s.a.w. advised me that I should not sleep

before performing the witr prayer. Once a person formed this habit then

delaying it is better. The Prophet s.a.w said:

Γ‰®Ù∑jÍI ÊjÍMÊÀÚDÚØ ‰\ÊJÌvªA ‰OÙ∞Ía A‰gHÚØ ”‰ƒÊR‰ø ”‰ƒÊR‰ø ΩÊŒªA Û—Ú›‰u. “The night prayers should be two followed by two raka’ats at a time and

so on, and if you are afraid of the dawn (the approach of the time of the

Fajr prayer) perform one raka’at.”

Narrated by Abdullah bin Umar and recorded in Sahih alBukhari.

Aisha r.a. narrated that:

‰jÍMÊÀÚC ÂæÊÃÂm‰iÛgA º‰u ÛgA ”Úº‰ß ʌͅ‰m‰À º‰¡ÏÀÚC ºªA ‰æÊŒΩ‰mÊÀÚC‰À ‰…ÚÒj‰ZÏnªA ”ÚªG ‰ ‰jÊM‰À ”‰»ÍNÊ√ÍA‰À ‰ jÍaE‰À.

The Prophet s.a.w did the witr in the earlier part of the night then in the

middle and end. He finished the witr nearer the last part of the night

[sahar] time. Recorded in Sahih alBukhari and Muslims

Ali r.a. said that the witr have three sections, if one wishes it can be

perform in the earlier part of the night, then pray the others two at a

time. These will form part of total witr. Or one can pray a single raka’at

and sleep, then when awaken complete the even numbers raka’ats. Or

sleep, then perform the witr at the end of the night and this should be

the end of your prayers!” This was narrated by Ali r.a.

There is no problem in performing the first and third method but to

break the witr is prohibited, as was narrated that the Prophet s.a.w also

said that there is no two witr in one night.

If one is not certain whether he will be able to wake up then choose the

easy option regarded by the learned which is perform the two raka’ats

after witr while sitting on the on the bed like the Prophet s.a.w., who

crawl on to his bed and pray the two and he recite Surah 99 Al Zalzalah

and Surah 102 at-Takathur, because in them are verse reminding of

warning and threat. In another narration, he recited Surah 109 alKafirun

because this surah contains verses that exonerated one self (of the

rejecters) and set one’s worship solely devoted to Allah. It was said that

when he awakes then he perform just one raka’at, thus he managed to

pray a single witr to end the night prayers and the two raka’ats prayer

earlier complete it without having to renew it.

Abu Talib Al Makki viewed this favourable and said that there are three

deeds in this way, curtail one’s expectations, achieve the witr and

perform the witr in the last part of the night, this is as mentioned. If he

did not wake up and nullify the first witr then it is complete when he

awake but incomplete if he slept.

There are some views from the Messenger of Allah s.a.w. that it is

permissible make odd the two raka’at earlier and to repeat it. It is

understood that the two raka’ats being even physically but odd in its

meaning, so that it is deemed ‘odd’ if he do not wake up and ‘even’ of

he wakes up.

After salam from witr recite:

pÊÀÌfÛ¥ÙªA Íπͺ‰¿ÙªA ‰∆B‰ZÊJÂm L‰i¯ ÀÌjªA‰À Í“Ú∏Í÷Ú›‰¿ÙªA ‰OÙºº‰U‰®ÙªBÍI ‰~ÊiÚfiÙA‰À ÍPA‰ÀB‰¿ÏnªA‰¿Ú§ Í—‰iÊfÛ¥ÙªBÍI ‰PÊkÏl‰®‰M‰À ÍPÊÀÂjÏJ‰VÙªA‰À Í“

ÍPÊÉ¿ÙªBÍI ‰eB‰Jͮ٪A ‰PÊj‰»Ú≥‰À. Most Transcendence, Most Holy is our Lord and Lord of Angels and

Spirits. You glorified the heavens and the earth, with Honour and

Omnipotence; You consolidated it with Your Might and Power, and

subdued the slaves with death.

It was narrated that nearing his death, other then the compulsory, the

Prophet s.a.w prayed mostly in sitting position.

Narrated from Aisha r.a and recorded in alBukhari

And he s.a.w said that the reward for praying in the sitting position is

half of standing and that of lying down is half of sitting.

Narrated by Imran bin Hushain and recorded in alBukhari

This verified that it is permissible to do the supererogatory prayers lying

down.

Third Period of Night

Sleep. Sleep is considered a period of worship [ibadah] if certain rules

are observed. The Prophet said: “When a worshipper goes to bed after

ablution and mentioning [zikr] Allah, the Exalted, it is recorded that he

is in a state of prayer until he wakes up and an angel is send to score

him. If he moves during sleep and mention remembrance of Allah [zikr]

the angel invokes for him and seeks Allah’s forgiveness for him.

Narrated by ibn Hibban from ibn Umar

One narration said that the Prophet s.a.w said: “When a man sleeps with

ablution, his soul is taken up to the Throne [A’rasy]. This happens in all

cases. What about the special persons and those with pure heart (sages)?

They are bestowed with the ability to unveil [kasyaf] and secrets are

disclosed to them during sleep. That is why the Prophet s.a.w. said:

Ë\ÊŒÍJÊn‰M Â…ÂnÚ∞‰√‰À —‰eB‰JÍß ¡Íº‰®ÙªA ¬ÊÉ√. “The sleep of the learned is divine services and their breaths are

Glorifying Allah [Tasbih].”

Narrated by Abu Na’im dari Abu Mas’ud [Hadith Marfu]

Mu`az said to Abi Musa: “How did you perform the Night Vigil?”

Abi Musa answered: “I stay up the whole night I did not sleep even for

a while, and excel in the Quran outstandingly.

Mu`az said: But I sleep then get up to pray and glorify Allah in my

sleep what just as I do it when I am awake. They mentioned to this

incident to the Prophet s.a.w. who said: “Mu`az understanding of

religion exceeds you.”

There are Ten Rules of Sleep

First: Cleaning the teeth and ablution.

The Prophet said: “When a worshipper sleeps in cleanliness (with

ablution), his soul is raised up the Throne [A’rasy] and his dreams are

true. If he sleeps without cleanliness, his soul does not reach there and

that he slept to experience chimera, hybrid characters which are not

true.” Narrated from Ali r.a. and recorded by at-Thabrani

Here ‘cleanliness’ or purity is in reference to the open and hidden

together. The veil of the unseen is effectively open through the purity of

the hidden.

Second: Keep tooth stick [siwak] and ablution water near the head so

that you may stand for prayer when awake. Every time he s.a.w awaken

he cleanse his and most of the predecessors also did the same.

It was narrated that the Prophet s.a.w. cleansed his teeth every time

before he slept and when awaken.

If it is not possible to take ablution, then it is preferable to wipe the

(required) body parts with water. If there is no water then sit facing the

Qiblaa and do remembrance [zikr], invocations [doa] and reflection

[fikr] on the favours of Allah, the Exalted and his Omnipotence. That is

the same as getting up to worship.

The Prophet s.a.w. said: “If a man goes to bed with the intention that he

would pray at night but sleep overcome him and he sleeps till dawn,

whatever he intended is recorded for him and that his sleep is a gift

from Allah, the Exalted.”

Third: For those who have something to will, he should have it written

and place near his head because he will not be at peace if death grasps

him while sleeping. Indeed those who die with a ‘Will’ will not be

permitted to speak at intermediate realms (grave) until Resurrection

Day.

The dead will visit and question him but he will not be able to talk.

Some among the dead will said to him: “This man should be pity

because he die without a Will”

So it is imperative to fear a sudden death. Actually a sudden death is

makes easy and light ending except for those who made no preparation

for dead, who is obviously over burden with wrongful deeds.

Fourth: Go to sleep after making repentance [taubah] for all sins and

have a good heart for all Muslims (by seek forgiveness for all). Do not

pollute your mind by oppressing any man, and do not resolve to commit

sin after waking.

The Prophet s.a.w said: “If a man goes to bed without any intention of

doing oppression, hatred and envy, verily his sins are forgiven.”

Narrated by Abu Darda and recorded by anNasai and Ibn Majah.

Fifth: Do not prepare a comfortable and luxury bed, instead avoid it or

be moderately frugal.

Some forebears [salaf] detest the preparation of comfortable bed to

sleep and viewed this as a burden to oneself.

The Sufi does not put anything in between the bodies and earth. They

used to say: “We are made from earth and shall have to return to it.”

They viewed it as such to soften their hearts and more appropriately in

humbling themselves. Those who are unable to make him self do so

should just scale down (his bedding).

Sixth: Do not sleep until it overwhelms you. Do not burden yourself

when sleep draws on you except with the intention that the sleep will be

of help in getting up the later part of the night. Probably they sleep

when sleep overwhelm them, they eat small amount as necessary and

talk only in exigency when need (Referring to the Sufi). For this reason,

the Sufis it is said in Surah 51 azZariyat Verse 17

ı›ŒÍºÚ≥ AÃÂ√BÚ∑‰≈Íø ÊŒºªA ‰∆î‰VÊ»‰Õ B‰ø Ω. “They were in the habit of sleeping but little by night,”

They would pray and mention Allah [zikr] until sleep overwhelms them

such that they were unable to comprehend fully what they are doing,

then, it is better to sleep so that they can comprehend what they recite

(later when they wake up).

Ibn Abbas r.a. detest a person who sleep while sitting following a hadith

(he narrated that the Prophet s.a.w.) stated: “Do not over burden

yourself at night.”

When it was said to the Prophet s.a.w.: “A certain lady prays at night.

When sleep overwhelms her, she keeps herself standing with a rope.”

The Prophet s.a.w. prohibited this and he s.a.w. said: “You should pray

at night what is easy and able to you, however, if sleep overwhelms

you, then sleep.”

Narrated from Anas r.a. recorded by alBukhari and Muslim

The Prophet s.a.w. said: “Do (good) deeds which are within your

capacity (without being overtaxed) as Allah does not get tired (of giving

rewards) but (surely) you will get tired

Narrated from Aisha r.a. recorded by alBukhari

The Prophet s.a.w said: “The best deeds in this religion are the easy

deeds (those within your capacity).”

The Prophet was informed that so and so [si fulan] fast all the days

(with no break), prays and did not sleep, on that, he s.a.w. said: “You

cannot do that. So fast (sometimes) and do not fast (sometimes). Pray

and sleep. (I am more submissive to Allah and more afraid of Him than

you) yet I fast and break my fast, I do sleep. So who does not follow my

tradition in religion, is not from me (not one of my followers).”

The Prophet s.a.w. said, “Do not dispute this religion for indeed it is

firm. He who wishes to hold on to it firmly will be overcome. Do not

make the worship of Allah a burden to you.”

Narrated by AbuHurayrah and recorded in Sahih al-Bukhari.

Seventh: Sleep facing the Qiblaa (Direction to face in prayers which is

Mecca).

There are two ways to face the Qiblaa.

One of which is ‘the facing a person near death’. That is lying on the

back and facing his face and sole of his feet to the Qiblaa.

The other is similar to keeping a dead body in grave. That is lying on

the right side keeping the face and body towards the Qiblaa.

Eighth: Invocation at the time of sleep.

Recite:

…®ÚØÊiÚC ÚπÍ¿ÊmBÍI‰À ÊœÍJʃ‰U ÂOÊ®‰y‰À œI‰i ÚπÍ¿ÊmBÍI ,. . . “With Your Name, O my Lord, I put my side, and with Your Name it

shall be raise up.”

Recite it till the end of this invocation as we reported it in the Book of

Invocation Chapter 5.

It is recommended to recite specific verses such as Ayatul Qursi, the

last portion of Suran Baqara and others, such as to recite from verse 163

of Surah 2 Baqara until end of verse 164.

Ú‹ ËfÍYA‰À Ë…ÚªG Ê¡Û∏»ڪG‰À‹G ‰…ÚªG ‰Ã« . . . ۺͥʮ‰Õ ¬ÊÃڥͪ ‰∆Ã. It was said that whoever recite these verses during his sleep Allah cause

him to memorized the Quran and not forget it ever.

And recite from Surah 7 Al-Araf verse 54 until the end of verse 56:

¡Û∏ÏI‰i Ï∆GÚfiA‰À ÍPA‰ÀB‰¿ÏnªA ‰µÚº‰a –ÍhªA Â…ºªA ¬BÏÕÚC Í“ÏNÍm œÍØ ‰~Êi. . . . . .‰≈Íø ËKÕjÚ≥‰î̓ÍnÊZ¿٪A .

And the last two verses of Surah 17 Bani Israil from verse 110:

ΩÛ≥‰…ºªA AÃÂßÊeA Verily an angel is directed enter his inner garment to watch over him

and seek forgiveness on his behalf.

Then recite Surah 113 al Falaq and Surah 114 anNas and blow out on to

the palm and wipe the face and body. It was narrated that the Messenger

of Allah s.a.w did it like that.

Then recite the first ten verses of Surah 18 alKahf and its last ten verses.

These verses will help in getting up for the night vigil.

Ali, may Allah honour him, said: “I would not have meet (see) a mature

intelligent person if he did not recite the last two verses of Surah 2 al

Baqara before sleep.”

And recite twenty five times:

ÍgA ‰∆ÚBZÊJÂm, ‰ÀÍgA ÂfÊ¿‰ZÙªA‰À , ÛgA ‹G ‰…ÚªG Ú‹‰À Âj‰JÙ∑ÚA ÛgA. It is such that the four phrases together become a complete one hundred

times.

Ninth: Make remembrance at the time of sleep.

Sleep is a kind of death and awaking is a kind of Resurrection. Allah,

the Exalted says in Surah 39 alZumar Verse 42:

B‰»ÍøB‰ƒ‰ø œÍØ ÊO¿‰M Ê¡Úª œÍNªA‰À B‰»ÍMÊÉø ‰îÍY ‰oÛ∞Ê√ÚDÙªA ”؉ÉN‰Õ Â…ºªA. “It is Allah that takes the souls (of men) at death; and those that die not

(He takes) during their sleep”

And He says in Surah 6 al An’am Verse 60:

ΩÊŒºªBÍI Ê¡Û∑B؉ÉN‰Õ –ÍhªA ‰Ã«‰À. “It is He Who doth take your souls by night”

He (S.W.T.) called it (‘sleep’) death, just like a person awaking from

sleep, everything is open up for him to see, which is not in conformity

with sleep. Similarly one (a dead person) is raise from the grave will see

that which his mind cannot conceive and witnesses not according to his

senses and experiences (before death)

Sleep is like the period between life and death as Barzakh is the period

between this world and the afterlife.

Luqman said to his son: “O dear son, if you doubt about death, then do

not sleep. If you sleep, it is as though you die. If you doubt about

resurrection, do not be awake. As you wake up after sleep, it is as

though you will wake up after your death.”

Ka’b Al Ahbar said: “When you sleep, sleep upon the right side of your

body and set your face to the Qiblaa! Because sleep is death.”

Aisha r.a. said: “When the Prophet went to bed, he used to place his

head upon his right hand, and he see (face the Qiblaa) thinking himself

as dead and recites:

ÏL‰i‰À B‰ƒÏI‰i ¡ÊŒÍ§‰®ÙªA tÊj‰®ÙªA ÏL‰i‰À ©ÊJÏnªA ÍPA‰Ã‰¿ÏnªA ÏL‰i ϡ»ºªÚAÂ…Ú∏ʌͺ‰ø‰À ÿÊŒ‰q ΩÛ∑.

“O Allah, Lord of seven heavens and Lord of the great Throne [A`rsh],

O our Lord and the Lord of all things and their owner.”

Continue until the end of the invocation as recorded in the Book of

Invocation Chapter 5.

The worshipper has the rights to examines three matters during his

sleep, upon which status he goes to sleep, what is prevalent over him?,

the love for Allah, the Exalted; the love of meeting with Him; or the

love of this worldly life.

He needs to have certainty that he will pass away with the one that is

most prevalent over him. And he will be raise from death upon what he

left behind. Indeed, a man is with whom he love and what he love.

Tenth: Invocation [Doa] after he wakes up.

You should recite what the Prophet s.a.w recited when he woke up form

sleep. He recited the following:

ÛgA ‹G ‰…ªG Ú‹ÚAÙªÚ¥ÙªA ÂfÍYA‰Ã ÌL‰i ÂiBÏ»‰À ~ÊiÚfiA‰À ÍPA‰ÀB‰¿ÏnªA B‰ø»‰ƒÊŒ‰IÂiBÚ∞‰ ÙªA ÂlÊÕl‰®ÙªA B‰¿.

“There is no God but Allah, the Only One that is Almighty, Lord of

Heavens and Earth and what is in between the Mighty Most Forgiving”.

You must endeavor to cause the last thing flow through your heart at the

time of sleep is to remember Allah, the Exalted. Similarly, the first that

comes to your heart after awaking is to remember Allah, the Exalted.

That is the sign of love. The heart will not persevere in these two

conditions unless it is accustom to them. It is imperative that the heart

be train for these as that is a sign of love and unveiling of what is

hidden in the heart.

Indeed, this remembrance [azkar] is recommended in order to assist and

attract the heart to mentioning Allah, the Exalted.

When awaken for the Night Vigil recite:

ÚAÂiÊÃÂr̃ªA ͅʌڪG‰À B‰ƒ‰MB‰øÚC B‰ø ‰fÊ®‰I B‰√B‰ŒÊYÚC Ê–ÍhªA Í…ºÍª ÂfÊ¿‰ZÙª. “All praises and thanks belong to Allah who raised us up after death and

to Whom we return to.”

And up to the end of what we reported previously from the invocations

after getting up from sleep.

Fourth Period of Night

The fourth period begins the end of the first half of the night until one

sixth of the night remaining.

At this time, a man rises to pray Tahajjud. It is qualified as Tahajjud

and it is distinguish with keeping a vigil after waking up from sleep.

This is in the middle of the night like the period after mid day [zawwal],

which is noon.

Allah, the Exalted, swore by it in Surah 93 ad-Dhuha Verse 2

”‰V‰m A‰gG ΩÊŒºªA‰À. “And by the Night when it is still,”

It’s calmness is so peaceful at this period. There are no eyes other than

those sleeping except that of the Living, the Self-Subsisting, Eternal. No

Slumber can seize Him nor sleep.

Some say that it is when the night has extended and long into the night.

And others say that when the night is deep in darkness.

The Prophet s.a.w was asked: “Which time of the night is the

appropriate time for exception of invocation?”

He answered: “Heart of the Night!” (or Middle of the Night)

Prophet David a.s said: “O my Lord, indeed, I love to do worship you,

but what time is most opportune?”

So Allah, the Exalted, revealed to him: “O David, do not be wake up in

the first part of the night or its later part. Those who are awake in its

early part sleep at its later part. And those who gets up at the later part

of it cannot remain awake at its early part.

Get up in the middle of the night, so that you are alone [khilwah] with

Me and I am alone with you and send to me all your intentions and

wishes [hajat].

The Prophet s.a.w was asked: “What portion of night is best?”

He s.a.w. answered: “The middle of the latter half of night.”

That is what is left of it. There are a few hadiths that reported (during

this time) the throne [`Arasy] trembling and the wind blows from the

heavens of Adan and descend the Omnipotent, the Exalted to the sky of

the earth. And there are a few other hadiths.

The arrangement for this period is to take ablution after reciting the

invocation of waking up from sleep. The ablution, the manners of

which, was stated earlier with its sunnah, manners and invocation. Then

go to the prayer area and stand facing the Qiblaa and recite:

ı›ÊŒÍuÚC‰À ı—‰jÙ∏ÂI ÍgA ‰∆B‰ZÊJÂm‰À ,AÁjÊŒÍRÚ∑ Í…ºÍª ÂfÊ¿‰ZÙªA‰À AÁjÊŒÍJÚ∑ Âj‰JÙ∑ÚC ÛgA. “Allah is the Greatest of All, all the best of praises and thanks belong to

Allah, Glorified is Allah from early morning to late evening”

Then recite tasbih, alhamdulillah, and tahlil ten times each. And then

say:

Âj‰JÙ∑ÚC ÛgAÍ—‰iÊfÛ¥ÙªA‰À æÚ›‰VÙªA‰À Í“‰¿Ú§‰®ÙªA‰À Í’B‰ÕjÊJÍ∏ÙªA‰À ÍPÃÛ∏Úº‰¿ÙªA ÀÂg . Allah is Great, the Sovereign, and the Grandeurs, the Magnificent, the

Loftiness and the Might is He.

You should recite these phrases as it is transmitted from the Messenger

of Allah s.a.w when he got up for the Night Vigil:

AÂfÊ¿‰ZÙªA ÚπÚª ϡ»ºª‰,~‰iÚfiA‰À ÍPA‰Ã‰¿ÏnªA ÂiÊÃÂ√ ‰OÊ√ÚC , ÂfÊ¿‰ZÙªA ÚπÚª‰À ‰OÊ√ÚC Â’B‰»‰I~ÊiÚfiA‰À ÍPA‰Ã‰¿ÏnªA,Ê¿‰ZÙªA ÚπÚª‰À ‰OÊ√ÚC Âf ÌL‰i ÍPA‰Ã‰¿ÏnªA

~‰iÚfiA‰À,‰OÊ√ÚC ÂfÊ¿‰ZÙªA ÚπÚª‰À ~‰iÚfiA‰À ÍPA‰Ã‰¿ÏnªA ¡ŒÚ≥ ,Ï≈»ÊŒÍØ Ê≈‰ø‰À ,Ï≈»ÊŒÚº‰ß Ê≈‰ø‰ÀÔµ‰ZÙªA ‰OÊ√ÚC,̵‰ZÙªA ÚπʃÍø‰À ,̵‰Y ۓσ‰VÙªA‰À ,Ôµ‰Y Ú∫Â’Bڥͪ‰À ,Ôµ‰Y ÂiBσªA‰À ,̵‰Y ÂiÃÂr̃ªA‰ÀÍJσªA‰À ͅʌں‰ß ÛgA ”º‰u Ôf‰¿‰ZÂø‰À ,Ôµ‰Y ‰∆ÃÌŒ

ÂOÊ¿ÚºÊmÚC ÚπÚª ϡ»ºªÚA ,Ôµ‰Y ‰¡º‰m‰À,ÂOʃ‰øE ÚπÍI‰À ,ÂOÙº∑‰Ã‰M Úπʌں‰ß‰À , ÂOÊJ‰√ÚC ÚπʌڪG‰À,ÂOÊ¿‰uB‰a ÚπÍI‰À , B‰ø œÍª ÊjÍ∞Ù BÚØ ,ÂOÊ¿Ú∑B‰Y ÚπʌڪG‰À

ÂPÊjÏaÚC B‰ø‰À ÂOÊøÏfÚ≥,ÂPÊi‰jÊmÚC B‰ø‰À ÂOʃںÊßÚC B‰ø‰À ,ÂOÙ؉jÊmÚC‰À ‰OÊ√ÚCa‰¤Â¿ÙªA ‰OÊ√ÚC‰À ¬fڥ¿٪A_‰OÊ√ÚC ‹G ‰…ÚªG Ú‹ ,j.

“O Allah! Praises and thanks to You, You are the Light of the Heavens

and Earth; Praises and thanks to You, You are the Splendor of the

Heavens and the Earth; All the praises thanks to You, You are the Lord

of the Heavens and the Earth; Praises and thanks to You, You are the

Guardian of the Heavens and Earth, and what is inbetween them and

what is upon them. You are true. The meeting with You is true. The

Paradise is true. The Hell is true. And the Resurrection is true, All the

Prophets are true. Muhammad, may Allah blessing be bestow upon him

and grant him peace, is true. O Allah! I resign my will to You and

believe in You. To You I trust. To You I repent. With Your help I

argue (with non believers) and You are the Judge (for us). “O Allah,

grant me forgiveness from the fault which I did in haste or deferred,

which I committed in privacy or in public, You are better aware of

(them) than myself, You are the one that ‘Advance’ or ‘Retard’ (the

people’s fate). There is none who has the right to be worshipped by

You.” From Bukhari, narrated by Abdullah ibn Abbas 1

B‰«A‰ÃÙ¥‰M ÊœÍnÙ∞‰√ ‰PE ϡ»ºªÚA ‰OÊ√ÚC ,B‰«BÚ∑k ≈ø ‰jÊŒ‰a ‰OÊ√ÚA B‰»Ú∑‰kÀB‰«Ú‹ÊÉø‰À B‰»ÊŒÍª‰À.

O Lord, bring upon my self devoutness and piety, and purify it for You

are the best to purify, You are control and owns it.

ϡ»ºªÚCÊ«AÍf–A ≈‰nÊYÚfi B‰»Íƒ‰nÊYÚfi Ê–ÍfÊ»‰Õ Ú‹ æB‰¿ÊßÚfi ,‰OÊ√ÚC ‹G ƒ‰ß Ê≤jÊuA‰ÀÊœƒ‰ß Â≤jÊv‰Õ Ú‹ B‰»‰◊Œ‰m Êœ‰OÊ√ÚC ‹G B‰»‰◊Œ‰m .

O Lord show and guide me to do good deeds and character, for there is

none to guide to goodness better than you. And remove from those

deeds anything sinful, for no one can remove it but You.

ÚπÛªÚDÊmÚC ΩŒªhªA j¥NÙ∞¿٪A ’B‰ß‰e Ú∫ÃÂßÊeÚC‰À ,îÍ∏‰n‰¿ÙªA oÍ÷B‰JÙªA Ú“ÚªÚD‰nÂø ‰jÊŒ‰a B‰Õ BÁ¿ŒÍY‰i BıØÀÂ⁄‰i œÍI ≈Ú∑‰À Bӌͥ‰q Li π‰÷B‰ß‰fÍI œÍƒÚº‰®ÊV‰M Ú›ÚØ

ÙªA ‰¬‰jÙ∑ÚC‰À ‰≈ʌͪÀ¤‰n‰¿ÙªA‰≈ÊŒÍÒʮ¿. I ask You as a poor wretched hoping, and invoke to You as a poor

abject, so do not make me unfortunate in my invocation O Lord, for

You are the One to me that is Compassionate, Merciful, O the Best of

Guardian and the Blessed of Granter.

Said Aisha r.a.: “When the Prophet s.a.w. woke up for the night

vigil began his prayer with:

‰ΩÊŒÍØA‰jÊmG‰À ‰ΩÊŒÍ÷BÚ∏ÊŒÍø‰À ‰ΩÊÕjÊJÍU ÏL‰i ϡ»ºªÚA ‰~Ê⁄ÚfiAÀ PA‰Ã‰¿ÏnªA ‰jÚBÚØBÚ∑ B‰¿ÊŒÍØ Ú∫ÍeB‰JÍß ‰≈ÊŒ‰I ¡Í∏ÊZ‰M ‰OÊ√ÚC Í—‰eB‰»ÏrªA‰À ÍKÊŒ‰ ÙªA ¡ͪB‰ß Í…ÊŒÍØ AÃÂ√

Ê≈‰ø Ê–ÍfÊ»‰M ÚπÏ√G ÚπÍ√ÊgHÍI µ‰ZÙªA ‰≈Íø Í…ÊŒÍØ ‰±Úº‰NÊaA B‰¿Íª ÊœÍ√ÍfÊ«ÍA ∆ÃÛ∞ͺ‰NÊb‰Õ¡ÊŒÍ¥‰NÊnÂø ΢A‰jÍu ”ÚªG Â’B‰r‰M.

1

O Lord of Jib’ril (Gabriel), Mika’il (Michael) and Israafil (Seraphel),

the Creator of the Heavens and Earth, the Knower of what is hidden and

evident, You are the Judge amongst Your servants on their differences!

With Your permission guide me upon these differences to the truth.

Indeed You guide whom You please to the straight right path.

Recorded by Muslim

Then he began his prayer with two light raka’ats. Then he prayed two

by two that is easy and ended with witr if he has not done witr.

It is recommended to separate between the prayers with “glorifying

Allah [Tasbih] one hundred times as a break, and increase the desire to

perform the prayers.

It was held as true [sahih] the narration of the night prayers of Prophet

s.a.w., that he prayed first two light raka’ats then two long raka’ats ,

then two raka’ats shorter than the last one, then shortening it two by two

until a total of thirteen raka’ats.

Narrated by Zaid bin Khaled and recorded by Muslim.

Aisha r.a. was asked: “Did the Prophet s.a.w recite aloud [jahr] or

lowly, quiet tone [sirr]?”

She r.a. answered: “Sometimes aloud and sometimes low voice.”

Recorded by Abu Dawud, anNasai and Ibn Majah.

The Prophet s.a.w said: “Pray the night prayer two by two, if you are

worry that dawn is approaching then do a single raka’ar witr.”

And he s.a.w. said: “The maghrib prayer makes the prayers during the

day odd (witr), so make the night prayers odd too.”

There are many narrations quoted that the prophet s.a.w performed

thirteen raka’ats during the night vigil.

During these prayers his practice was to recite from the Quran (as part

of his regular completion [khatam]), or some specific chapters [surah]

those that are light and easy. Part of the provisions of these practices is

done close to the last one sixth of the night.

Fifth Period of Night

This period is the remaining night one sixth of the night, called ‘sahar’.

Indeed Allah, the Exalted says in Surah azZariyat verse 18:

‰∆ÀÂjÍ∞Ê ‰NÊn‰Õ ʡ« iB‰ZÊmÚfiBÍI‰À. “And in the hours of early dawn, they (were found) praying for

Forgiveness;”

Some said that the verse refers to praying, as seek forgiveness is part of

praying. This period is close to the rise of dawn [fajr] whereby the night

angels depart and the day angels arrive.

The order of this remembrance [award] was instructed to Abu Darda’

by his brother, Salman, may Allah be please with both of them, during a

visit according to one long narration whereby in the end it was related:

“When night fall Abu Darda’ would wake up and pray, Salman said to

him, “sleep” and Abu Darda’ go back to sleep. Then he would wake up

again and pray and again Salam directed him to sleep! And he went

back to sleep. When it was approaching dawn [fajr] Salman said to Abu

Darda, “Now wake up!” and they both prayed. Later Salman said to

Abu Darda’, “Indeed your body has a right over you, your guest has a

right over you and your family has a right over you! So give each their

rights!”

That was when Abu Darda’s wife explained that to Salman that Abu

Darda’ did not sleep at night. Later they visited the Prophet s.a.w and

related the incident to him.

The Prophet s.a.w said: “You were right, O Salman.”

This is the fifth period [wird] during which it is recommended to eat

sahur (if one is going to fast) especially when one is concern that the

dawn [fajr] is approaching. The other divine service is to pray. The

night divisions [awrad] end once to dawn rises and the day period began

then pray two raka’ats of dawn prayer [sunnatul fajr].

Allah, the Exalted directs by saying in Surah 52 at-Tur verse 49:

‰≈Íø‰À¬ÃÂṼªA ‰iB‰IÊeG‰À Â…ÊZJ‰nÚØ ΩÊŒºªA . “And for part of the night also praise thou Him, and at the retreat of the

stars!”

Then recite Surah 3 ala Imran Verse 18.

Û“Ú∏Í÷Ú›‰¿ÙªA‰À ‰Ã« ‹G ‰…ÚªG Ú‹ Â…Ï√ÚC ÛgA ‰f»‰q. . “There is no god but He: that is the witness of Allah, His angels,” until

the end of the verse. Then recite:

Í…ÍI ÛgA ‰f»‰q B‰¿ÍI Âf‰»ÊqÚC B‰√ÚC ‰À‰À Í…ÍNÚ∏Í÷Ú›‰ø Í…ÍI ÊP‰f»‰q‰À Í…ÍnÙ∞‰ƒÍª AÃÛªÀÛC ¡ÙºÍ®ÙªA,Í…Í¥Ùº‰a Ê≈ÍøÍ«‰À ,—‰eB‰»ÏrªA Í Íh‰« ÛgA ™ÍeÊÉNÊmÚC‰À ÍgA ‰fʃÍß ÊœÍª ‰œ ”ÚªB‰®‰M“‰®ÊÕÍe‰À,B‰»ÊŒÚº‰ß ÊœÍ√B؉ÉN‰Õ ”ÏN‰Y B‰»Ú§Ù∞ÍY Â…ÛªÚDÊmÚC . °ÒÊYÚA ϡ»ºªÚA

Ϝں‰ß B‰»Ù§Ú∞ÊYA‰À ,AÁjag Ú∫‰fʃÍß ÊœÍª B‰»Ùº‰®ÊUA‰À ,AÁik‰À B‰»ÍI Êœƒ‰ßÚ B‰»ÍI Ú∫BÚ¥ªC ”ÊN‰Y B‰»Œº‰ß œÍƒÍØÊÉM‰ÀÊÕÍfÊJ‰M æ‰fÊJ‰ø ‰jÊŒı›.

“With these, I witnessed with what Allah witness Himself, and I witness

Allah upon what the angels witness Him and those endued with

knowledge of His creations, and with this testimony I entrusted myself

to Allah, for it is up to Allah to preserved and grant this submission, and

guard it until He cause my death upon it. O Lord, with it removed from

me sins. And make it for me my provisions and reserves with You and

guard it for me so that I die upon it until I meet You and let there be no

change upon it at all!”

This is the arrangement of remembrance for the servants of Allah!

And they (the pious, righteous servant of Allah) love to assemble

everyday for four deeds: Fasting, charity, visiting the sick and to be

present at a funeral service, as it is reported that “those who assemble

for these four purpose in one day, his sins are forgiven.”

(From a hadith narrated by AbuHurayrah recorded in Sahih Muslims)

In another narration, “he enters Paradise.”

If one commit to some of it and missed out on the others, surely he will

get all the rewards base solely on his intentions. The companions did

not miss a day without charity even though it was with a date or an

onion or a piece of bread as the Prophet s.a.w said: “A man remains

under the shadow of his charity till he is brought to the end amongst

mankind (that is to face the Day of Judgment).

The Prophet s.a.w said: “Save your self from Hell by giving charity

even with a portion of date!”

A person asked Aisha r.a. for dried grapes, she thrust (only) one to him.

He took it and then looked at each of those present around her. So Aisha

r.a. asked him: “What are you thinking of? Indeed that dried date is

overburden with tiny particles of rewards!”

They do no like to turn down a request as that is part of the manners of

the Prophet s.a.w. That when someone asked him something, he never

say “No!” If he cannot afford it, he kept quite.

(Narrated by Jabir r.a. and recorded in Sahih Muslims)

It was reported (from the Prophet s.a.w.) that when a son of Adam rises,

for his every phalanx there is the duty of charity. (A phalanx is a body

joint.) And a man has got three hundred and sixty joints. Your ordering

a good act is an act of charity, your forbidding evil is an act of charity,

your helping a weak man in bearing his load is an act of charity, your

showing the right path to man is an act of charity, your removing

nuisance from the pathway is an act of charity, even the remembrance

of Tasbih and Tahlil as acts of charity.

Then he said: “The rewards for the two raka’ats of Dhuha prayer fulfill

all (above charity) rewards or all the rewards collectively.

(Narrated by Abu Dzar and recorded in Sahih Muslims)

Explanation of the different Deeds [Awrad]

For those of different Circumstance

You should know that the seeker [murid] who invests for the afterlife

and travels along the path seeking the hereafter will always have their

time not unoccupied except concerning six deeds and situations.

Whereby he occupies his time as a worshipper [abid], as a Learned

Scholar [Aleem]; gaining knowledge as a student [muta’alim]; as an

administrator or one entrust with authority [wali]; as a professional or a

worker earning a living [muhtafir]; and as a monotheist [mutauhid]

wholly engross in the Oneness of Allah.

First – The Worshipper [al-Abid fIB®ªA ]

A worshipper [abid] is one who is detached from everything else and no

other business except divine service of worshipping Allah. If he gives

up the divine service of worshipping Allah, then he sits unoccupied. He

spends his time in accordance with the deeds [award] that we have

discussed above.

Yes, he does not waste much of his time other than to undertake prayers

[salah] or reciting the Quran [tilawah] or glorifying Allah [tasbih].

Indeed, there are some of the companions, may Allah be please with

them, used to recite Tasbih 12,000 times daily, some practice recitation

up to 30,000 times, some would pray between 300 to 600 and up to

1000 raka’ats. Whilst the least they would record prays of 100 raka’ats

in a day and night. Some of them make reciting the complete Quran

their wirid and would complete it once a day, and some of them twice a

day. And yet some would spent the day or night in reflection [tafakkur]

on one verse of the Quran repeatedly.

While Karaz bin Wabrah, who live in Mecca, used to make Tawaf of

seven rounds of the Ka’bah seventy times a day and (repeat the same) at

night seven rounds of the Ka’bah seventy times and yet he managed to

completed recitation of the Quran twice every day.

If you measure the distance is about ten farsakh (one farsakh is about

eight kilometers). In addition, for every tawaf (seven rounds) he prayed

two raka’ats nawafil tawaf. Then the total of these ibadah two hundred

and eighty raka’ats, two khatam alQuran and ten farsakh (eighty

kilometers)! You might want to ask: “Which is more important for one

to utilize so much time in this routine?”

Then know that the recite the Quran in a prayer and understand it suplus

all the above. However, this is difficult to accomplish these. So its

importance remains differ with the different situation people face.

The intention of these routine acts of worship [wirid] is to cleanse and

purify the heart and to garnish it with remembrance of Allah, the

Exalted [zikirullah] so that it becomes affable and familiar with it.

The seeker [murid] must look upon his heart and see what is captivating

it, so as to diligently undertake those acts of worship. And when he

perceives a sense of boredom in it, he should change to others (acts of

worship).

That is why we see it is relevant to most characters to divide the good

deeds into various types for different times and period as we had lay

down earlier and to move from one to the next type of acts of worship

as boredom is a natural human behaviour.

Boredom will overcome what is good also the individual characters

differ, so if one understand and comprehend the acts of worship [wirid]

and its secret, pay attention to its meaning. If for example one listens to

the glorifying of Allah [tasbih] and sense it touch deep in the heart then

devote assiduously to it repeatedly for as long as benefit until it lapse.

It was narrated from Ibrahim bin Adham that a worshipper [abdal] got

up one night and go by the beach to pray. He heard a loud voice

glorifying Allah [tasbih] but did not see anyone. Then he asked: “Who

are you? I hear your voice but did not see your character.” It said: “I am

one of the angels in charge of this sea; I glorify Allah with that verse

since I was created.

Then I asked (said that abdal): “What is you name?”

The angel answered: “Muhalhaayail!”

I said: “What is the reward for reciting that tasbih?”

The angel answered: “Whoever recite it one hundred times, he will not

die before he see his place in the heaven or it is shown to him.”

The tasbih is to recite:

ÊJÂmÍgA ‰∆ÚBZ ,∆BÏÕÏfªA œÍº‰®ÙªA ÍgA ‰∆ÚBZÊJÂm ,∆BÚ∑ÊiÚfiA ÍfÊÕÍfÏrªA ‰∆ÚBZÊJÂm ,iB‰»ÏƒªBÍI ÊœÍMÙD‰Õ‰À ΩÊŒºªBÍI ÂK‰«Êh‰Õ Ê≈‰øÍgA ‰∆ÚBZÊJÂm Ú‹ Ê≈‰ø

,∆ÙD‰q Ê≈‰ß Ë∆ÙD‰q Â…ÛºÍ ÊrÂÕÍgA ‰∆ÚBZÊJÂm ,∆Bσ‰¿ÙªA ∆Bσ‰ZÙªA ÍgA ‰∆ÚBZÊJÂm ¿٪A∆BÚ∏‰ø ΩÛ∑ ÊœÍØ \ÏJ‰n.

“Glory belongs to Allah, who is the Highest of Judge. Glory belongs to

Allah, the strict Law-giver. Glory belongs to the One who effaces the

night and brings on the day. Glory belongs to Allah whom there no

affairs can keep Him busy. Glory belongs to Allah, the Merciful, the

Beginning. Glory belongs to Allah who is glorify in every place.

Second - The Learned Man [al-Alim ¡_ªB®ªA ] A learned man is he whose learning benefits the people, by giving legal

decisions [fatwa] or by teaching or compiling religions books. His

routine and arrangement of his award is not like those of an Abid or

worshiper.

Indeed he needs to read, peruse the books, and compile it such that it

(the book) benefits others. Surely he needs time to do this. If it is at all

possible, after performing all the prescribed [fardu] and supererogatory

[rawatib] deeds, that he occupied all his time for these work that would

be better and excellent than any other deeds that he may undertake.

The proof of this can be found in the section on the Excellence of

Learning and Teaching in the Book of (Acquisition of) Knowledge

(Ihya Ulumiddin Volume I Book I)

How can it not be so? For in (Islamic) Knowledge is the diligence of

Remembering Allah! As it (religious knowledge) needs to take note of

what Allah S.W.T and the Prophet s.a.w. had said. For it benefits the

creations (mankind) and guide them on to the path leading to the

afterlife. Sometimes an issue that is scrutinized and studied by a student

could improve (and benefit) the worship in his life time. If he had not

study it then his other efforts may have been in vain.

Indeed, what we meant by the knowledge here is the knowledge which

when presented to the worshipper will creates a desire for the Hereafter

and a distaste of this world or such knowledge which helps them on the

journey towards the hereafter.

Therefore the lowermost form of knowledge is to seek knowledge

concerning how to improve the economy, helps increase of wealth,

properties and status and those that mankind desires.

Beside, firstly, it is important for the learned man to divide his time.

If he spent all his time compiling books with knowledge not easily

absorb be the general public, then it is inevitable that he should spend

the time after dawn [subuh] till sunrise with remembrance [zikr] and

invocation [awrad] as we have mentioned in the First Wirid (of the

Day). After the sunrise till mid morning [dhuha], he should spend his

time teaching for the benefits mankind, if there is anyone desiring his

knowledge for the afterlife. If there are none then he should spend time

in reflection [tafakkur] on issues that are complex and difficult which he

faces in religious knowledge. For indeed, pureness of the heart at the

end of remembrance [zikr] and before being engulf in the worldly

affairs helps in making clear these complex situation and difficult

issues.

From dhuha, noon to mid afternoon [Asar] he should spend time

reading and writing books, whereby he do not leave it except for the

time to eat, take ablution [tahara], prescribed obligations [fardu] and a

short afternoon nap or siesta [qailulah] if the afternoon is long (as in

summer in temperate countries)

From mid afternoon [Asar] to just before sunset (the sky changing

colour to yellowish) [isfar], he should occupy his time listening to

others sitting in front of him reading commentaries of the Quran [tafsir],

narrations of hadith and other benefiting subjects.

From just before sunset to sunset [magrib] he should keep himself busy

with remembrance [zikr], seeking forgiveness [istigfar] and glorifying

Allah [tasbih].

Thus, his First Routine [Wird] (of the day) is before the rise of the sun

and his deeds are that of his speech [lisan] (invocations). His Second

Routine [Wird] is the actions of the heart in reflection until mid

morning [dhuha]. The Third Routine [Wird] is until mid afternoon

[asar] and is in the action of hands and eyes in the form reading and

writing. The Fourth Routine [Wird] is after mid afternoon [asar] and his

actions are listening thus resting his eyes and hands. Reading and

writing after mid afternoon [asar] makes the eyes heavy and may

damage it. When the setting sun changes the colour of the sky, he

returns to remembrance [zikr] with the speech [lisan]. Thus there is no

period in the day that is unoccupied whereby his deeds accompanied by

the presence of his heart using all his organs or bodily parts.

Whilst at night, the best way to divide his time is (to follow) that of

Imam Asy-Syafi`e r.a. He divided the night into three parts, a third for

compile and read knowledge, that is, the first part; a third for prayers

and that is the middle period; and a third for sleep and that is the end

part.

This is easily accomplish in winter nights, whilst in summer sometimes

it is not possible, except with an increase in the sleep during the day.

And this is what he recommends the order of routine [awrad] for the

learned.

Third – The Student [al-Muta`alim ¡º®N¿_ªA ] To occupy one’s time in search of knowledge is prefer and better than

to be busy with remembrance [azkar] and doing the supererogatory

prayers [nawafil].

Its manner or arrangement is similar to the way the learned [alim]

regulates his daily routine [awrad]. However, the student works to gain

benefits whilst the learned [alim] works to give benefits. The student’s

effort is to record, gain knowledge and remove any errors while the

learned works is to arrange and compose the knowledge. The student

manages his time (just like the learned) as mentioned earlier.

All that we mentioned regarding the advantage of studying and gaining

knowledge in the Book of Knowledge showed that it is more emeritus.

In fact, even if he is not be a student, meaning one who is studying and

gaining knowledge to be a learned, but a member of the general public

and attends gatherings of reflections [zikir], sermons and religious

classes it is better than being busy with remembrance [awrad] that we

mentioned after dawn [subuh] and after the sun rises or at other times.

Then there is the hadith narrated by Abi Dzar r.a. who stated that (the

Prophet s.a.w said): to be present in an assembly of reflection [zikr], is

more beneficial than to pray (nawafil) a thousand raka’ats, or to be

present at one thousand funeral [jenazah], or to visit one thousand sick

patients.

The Prophet s.a.w said: “When you see a Garden of Paradise, roam in

it.”

Then someone asked: “O Prophet of Allah, what is the Garden of

Paradise?”

He s.a.w answered: “It’s an Assembly of Reflections [Halaqa Zikr]”.

Ka’b Al-Ahbar r.a. said: “If the rewards of (being present in) an

assembly of learned (where they discussed religious knowledge), is

known or obvious to man (the public) then surely they will fight for a

place to be present, whereby even those with high position will vacate it

and those will business will leave it (in order to attend the khalaqa).”

Umar bin alKhatab r.a. said: “If a man left his home with sins like the

mountains of Tihamah, whereby when he hears a learned (Alim) (in an

assembly or giving a sermon), he is fearful and repented, withdrew from

his sins, he goes home without any sins upon him.”

So do not turn away from such an assembly of Learned [Alim Ulama],

indeed, Allah, the Exalted, did not create upon the face of this earth a

more respectable soil than the place of whereupon is an assembly of

learned.

A man seeking advice from alHassan r.a. and said: “May I lodge a

complain to you about my hardheartedness!”

And alHassan replied: “(Attend) get closer to an Assembly of Zikr.”

Ammar Az-Zahidi saw Miskinah AtThafaawiyah (a known poor

neighborhood lady) in a dream. She was amongst those who persevere

to attend assembly of zikr.

He greeted her and said: “Marhaban ya Miskinah!” (Meaning:

“Welcome O poor lady!”).

She replied: “I wish it would! I wish it would! That (my) poverty is

gone, and then comes wealthy!”

He said: “How is it possible!”

She said: “Are you asking about someone who is entitle to heaven and

its accompanied pleasures?”

He said: “How is this possible?”

She answered: “By being present in an assembly of zikr!”

In summary, on the whole, for what is presented to the heart that loosen

the grip of ones love of this world by the speech and sermon of those

giving the lessons, who speaks well and lead a virtuous way of life, is

better than praying many raka’ats with the heart still holding on to the

love of this world.

Fourth -The Professional [al-muhtarif ≤Z¿_ªA]

He is required to earn a living to support the family members. Thus he

cannot forsake the family and preoccupy himself with divine worship

all the time. Instead, he routine should focus time for the profession,

attend to business matters or market place and busy earning a living.

However, it is imperative that he do not forget to remember Allah, the

Exalted, while undertaking his profession. Instead, he should devote

himself diligently to glorifying Allah [tasbih] and reflecting towards

Allah [zikr] and recite the Quran because these are (easily) incorporated

together with his work.

Indeed, it is not difficult to include the prayers in the routine of work

except if one is a Manager or Minister, indeed he may find it not

possible to pray and complete his work routine with it. Then it is

essential that after completing his duties he retreat back to the

arrangement of his routine (for worship) [awrad].

And if he continues to earn a living and donate what he earns that

exceed his requirements then it is better than all the routine worship that

we mentioned because the greatest of divine worship is one that is of

multiple benefits for others who are also in need of it. And donation

[sadakah] and earning a living with this intention is his worsrp for it

bring himself closer to Allah, the Exalted, at the same time it brings

benefits to other. It also gravitates towards him the blessings of the

invocations of Muslims and with it comes multiple rewards.

Fifth РThe Administrator [al-Wali ϻA̻A] These are the individual who is entrusted with authority, like the Head

of the Government [Imam], or minister, or a Judge [Qadhi], and those

who are entrusted to supervise the affairs of Muslims [Mutawalli].

Their duties are to upheld and execute uprightly the needs and affairs of

the Muslim community, its objective and aspirations, as prescribed by

law [Shariat]. They should be guided by honesty and that is better than

the daily routine of worship prescribed above.

In the daytime, he should establish himself to be busy with resolving the

needs of the people and if require confine his worship to those

prescribed [fardu] only, while performing his routine of worship as

described (earlier) at night.

This is practiced by Umar r.a. who said: “What is sleep to me! If I was

to sleep in the day, I would be neglecting the Muslims, if I was to sleep

at night, I would be neglecting myself.”

You should now understand what we had presented here. That, in deed,

two writs has more priority over the performance of an individual act of

worship [ibadah badaniah]. One of the two is to pursue knowledge and

the other is love for the Muslim Community.

Because every branch of (useful) knowledge and an act of good service

is in itself a deed and an act of worship that is better than other forms of

worship, which benefits are transcend and multiple in usefulness over

all other forms of worship. That is why the two takes priority over other

forms of worship.

Sixth – The Monotheist or Unitarian

He is one who is wholly engaged endless with the Oneness of Allah, in

the meditation of Allah, does not love anybody except Allah and does

not fear anybody except Him, and does not accept provision except

from Him, and does not see anything except that he sees Allah in it.

Whoever has ascended up to this status [darjah] need not observe the

assortment of those routine of worship and its variations. Instead his

routine of worship after the prescribed prayers is only one, that is, to

keep his heart present with Allah, the Exalted, in all affairs.

In other words, there is lesson, a reflection and an increment in

understanding for him in whatever thoughts occur in his heart, whatever

sound falls in his ears and whatever sight that his eyes see, thus nothing

aroused or move or set upon them except Allah, the Exalted.

Their affairs collectively serve as a reason for the increment in their

status. For them, there is no difference in one form of worship from

another.

They are those who fled to Allah, the Exalted, just as Allah said in

Surah 51 Az-Zariyat verses 49-50:

‰∆ÀÂj∑‰h‰M Ê¡Û∏º‰®Úª .Í…ºªA ”ÚªG AÀÌjÍ∞ÚØ “That you may receive instruction, hasten you then (at once) to Allah.”

And it is establish in them the meaning of the sayings of the Exalted in

Surah 18 Kahf verse 16:

ÍgG‰À‰Õ B‰ø‰À ʡ«Ã¿ÂNÙª‰l‰NÊßA ‹G ‰∆ÀÂfÂJÊ® ÊjÂrƒ‰Õ ͱʻÚ∏ÙªA ”ÚªG AÀÂÀÙDÚØ ‰…ºªA Í…ÍN‰¿ÊY‰i Ê≈Íø Ê¡Û∏ÌI‰i Ê¡Û∏Úª.

“When ye turn away from them and the things they worship other than

Allah, betake yourselves to the Cave: your Lord will shower His

mercies on you.”

This is shown in what He S.W.T said in Surah 37 as-Saffat verse 99:

œÍƒÕÍfÊ»‰Œ‰m œI‰i ”ÚªG ËKÍ«A‰g œ√G

“Indeed, I will go to my Lord! He will surely guide me!”

This is the final stage of the rank of the Righteous [Siddiq]. One will

not arrive to this stage, except those who arrange a routine of worship

and continuously execute them over a long period of time.

It is imperative upon the seeker [murid] is not deceive by what he heard

as above then profess that status upon himself only to fade away in his

task to worship.

And so its signs are that there is no thought of uncertainty that enters his

heart; and no sway of disobedience or wrongdoings occurs to his heart;

and calamity events will not shock him; and either will major burden of

work or task excite or provoke him.

If this status is present in a person then on the whole he must have

allotted and arranged all the routine of worship as we described, and all

that we mentioned is leading to the path to Allah, the Exalted. The

Exalted said in Surah 17 al-Israa’ verse 84:

ı›ŒÍJ‰m ‘‰fÊ«ÚC ‰Ã« Ê≈‰¿ÍI ¡ںÊßÚC Ê¡Û∏ÌI‰jÚØ Í…ÍNÚºÍ∑B‰q ”Úº‰ß ÂΩ‰¿Ê®‰Õ ÔΩÛ∑ ÊΩÛ≥.

Say: “Everyone acts according to his own disposition: but your Lord

knows best who it is that is best guided on the Way.”

They all received guidance. Some are received more guidance than

others. It is mentioned in a hadith: “Faith has three hundred and thirty

three paths. Whoever met Allah, the Exalted, with by witnessing

[shahada] upon one of those paths, surely he will enter heaven.”

(Narrated by Ath Tabrani and Al Baihaqi from AL Mughirah bin

Abdurrahman bin Ubaid.)

Some of the learned said: “Faith has three hundred and thirteen forms as

many as there are messengers. For every believer that is upon one of

these forms then he is on the path to Allah.”

So even if mankind differs in the manner they choose to perform

worship, they are all correct. Surah 17 al-Israa verse 57.

¡»I‰i ”ÚªG ‰∆à‰NÊJ‰Õ ‰∆ÃÂßÊf‰Õ ‰≈ÕÍhªA ÚπÍ◊ÚªÊÀÛCÂL‰jÙ≥ÚC ʡ»ÌÕÚC Ú“ÚºŒÍm‰ÃÙªA .

Those whom they call upon do desire (for themselves) means of access

to their Lord, even those who are nearest:

Verily they may vary concerning that status of closeness (to Allah) but

not its foundation. Those nearest to Allah are those who recognize Him.

Surely there are those who know Him better, and they will enslave

themselves to Him (by performing more acts of worship). Those who

know Him surely will not worship any other than Him.

The foundation of the routine of worship for every category of man is

continuity. Indeed the desired intention is to make changes to one’s

inner character. Every of those deeds of worship will leave its mark and

nay, one will not realize its mark. Its mark is evident only after

continuous collective repetition (of the acts of worship).

The first deed will not leave a meaningful mark if is not followed by a

second and third closely, then mark of the first deed will be wipe off.

(For example,) if a scholar in jurisprudence desires to be an expert, will

not become one unless he repeated revise the topics. If he revised many

times in one night only to neglect it for a month or a week and then

revised again many time will not leave a mark on him. If he divide this

equally over a few nights consecutively it will leave a mark on him.

Regarding this secret, the Prophet s.a.w said:

ÙA ÌK‰YÚCÏΩÚ≥ Ê∆GÀ B‰»Âø‰ÀÊeÚC ÍgA ”ÚªG æB‰¿ÊßÚfi. The best deed loves by Allah is one which is continuous even a little.

(Narrated by Bukhari and Muslim from Aisha r.a.)

When Aisha r.a. was asked concerned the acts of worship of the

Messenger of Allah s.a.w. and she answered: “His actions are

continuous. Whenever he performs an act of worship he undertook it

permanent.” (Narrated by Muslim from Aisha r.a.)

In reference to that the Prophet s.a.w. said: “Whoever is in a habit of

certain worship to Allah, then neglect it because of laziness, surely

Allah will be penalized by Allah.”

For this reason the Prophet s.a.w. did a prayer after the mid afternoon

[Asar] prayers to replace the two (nawafil) that he missed (after Zohor)

because he was interrupted by a delegation (a tribe of AbdulQays).

After which he continued to perform two raka’ats after Asar. But he did

so at home and not at the mosque so that others do not follow him. This

is as reported by Aisha r.a. from UmmiSalmah r.a.

You may ask: “Can this be performed by other people as it is not

permissible (makruh) to pray in that period [kirahiyah]?”

Remember the three facts we mention about ‘Makruh’: beware from

imitating the worship of the sun or prostrate at the time of the birth of

the horn of the devil or resting from worship in order to avoid laziness.

These do not apply to the Prophet s.a.w. So there is no comparison

between the Prophet s.a.w and other people in these matters. These are

witnessed for the Prophet s.a.w to perform at home so that others do not

follow him.

Section II

Excellence of the Night Vigil

This section is divided into five:

1) Period between Maghrib and Isha.

2) Excellence of the Night Vigils;

3) Factors that assist in performing the Night Vigil;

4) The nights that are encourage to enlivened;

5) Division of the night;

(1) Period between Maghrib and Isha.

According to Aisha r.a., the Prophet s.a.w said: “Sun-set [Maghrib]

prayer is the best of prayer considered by Allah S.W.T. It has not been

reduced [Qasar] for a traveler or the locals. The Maghrib prayer is the

opening prayer for the night prayers and ending for the day prayers.

Verily if a man prays Maghrib and then another two raka’ats (nawafil)

after the Maghrib prayer, then Allah S.W.T will build two palaces for

him in Paradise.”

The person who narrated this hadith said: “I do not know if the palace is

made of gold or silver.” “And those who prayed (nawafil) after Maghrib

prayer, four raka’ats, verily his sins for twenty years will be forgiven.”

or he (the Prophet) said “forty years”. (Narrated by Abu Walid Yunus

bin Ubaidillah)

From Ummi Salmah r.a. and AbuHurayrah r.a. that the Prophet s.a.w

said: “Whoever prays six raka’ats after the Maghrib it would be similar

(in terms of deeds and rewards) for him a year of worship or as though

he had perform the prayer on the Night of Lailatul Qadar.” Recorded by

Tirmidzi and Ibnu Majah.

From Sa’id bin Jubair and he received from Tsauban who related that

the Prophet s.a.w said: “Whoever spend the time in worship in the

mosque [I’tikaf] between Maghrib and Isha, in the place of

congregation prayer, whereby he did not utter a word other than prayers

and recitation of the Quran he will be entitled to (Allah’s promised to)

build a palace in heaven. The distance of the two palaces is the path of

one hundred years. In between them, there are vegetations which are

sufficient for those living in this world to surround.”

The Prophet said: “If a man says ten raka’ats of prayer between

Maghrib and Isha, there will be a palace for him in Paradise.”

Omar r.a. then commented: “So our palaces would be many, O

Messenger of Allah!”

The Prophet s.a.w answered: “For Allah there are much more and of

higher priority” or the Prophet s.a.w said: “better”.

According to Anas bin Malik r.a. the Prophet said: “If a man prays

Magrib in congregation followed by two raka'ats (nawafil) without

talking any worldly things in between them, whereby he recites on the

first raka’at after the Fateha the first ten verses of Surah Baqara, then

two verses from its middle (verse 163 and 164) and then Surah Ikhlas

fifteen times and then he bow down [ruku] and perform prostration

[sujud], and when he stands for the second raka'at, he recites the Fatiha

followed by Ayatul Kursi and the next two verses (256 and 257) and the

last three verse of chapter Baqara, and another fifteen times of Surah

Ikhlas whereby the Prophet s.a.w said that his rewards will be unlimited

beyond imagination.

Karaz bin Wabrach (he is one of the devoted worshiper [abdal]

(representative of Allah [Walli Allah] that appear over time), reported

that he asked the Prophet Khidir a.s. to teach him an act of worship that

he may perform every night!. The Prophet Khidir a.s. replied that after

completing the Maghrib prayer he should stand and continue to prayer

till Isha without talking to anyone. Attend to the prayer full heartedly.

Give salam every two raka’ats. In every raka’at recite, recite the Fateha

and Surah Ikhlas three times. When completed you should go home and

not talk to anyone! Pray another two raka’ats at home and recite Fateha

followed by seven Surah Ikhlas each raka;at.

After the prayer, send salam to the Prophet s.a.w, then in the prostration

[sujud] position seek forgiveness [istighfar] seven times and recite

ÊJÂm_ZB_‰_ÍgA ‰∆ ,Ê¿‰ZÙªA‰À _Í…ºÍª Âf , ‰ÀÛgA ‹G ‰…ªG Ú‹ ,‰À Ù∑ÚA ÛgA_‰J_Âj, ‰À,¡ÊŒÍ§‰®ÙªA œÍº‰®ÙªA ÍgBÍI ‹G Ú—ÏÃÛ≥ Ú‹‰À ‰æÊÉY Ú‹) PAjø ©Jm(

Transcendent is Allah. And all praises and thanks is for Allah. There is

no god but Allah. And Allah is the Greatest. And there is neither might

nor power except with the permission of Allah, the Most High and

Magnificent (seven times).

Then sit up straight, raise your hands and recite:

,¬ÊÃÌŒÚ≥ B‰Õ Ìœ‰Y B‰Õ‚A‰À æÚ›‰VÙªA A‰g ÚBÕ¬ÚAjÙ∑ B‰Õ ,‰≈_ÊÕjÍafiÙA‰À ≈_ʌͪÏÀÚfiÙA ‰…ªG B‰Õ , B‰Õ ,ÌL‰i B‰Õ ,ÌL‰i B‰Õ ,ÌL‰i B‰Õ ,B_‰¿Â»_‰¿ÊŒÍY‰i‰À Í—‰j_Ía‡A‰À B‰Œ_Ê√ÌfªA ‰≈_¿ÊY‰i

ÛgA B‰Õ ,ÛgA B‰Õ ,ÛgA. O the Living, O the Self Subsisting, O the Lord of Majesty and Bounty,

O the Lord of the Beginning and the Ending, O the Mercy of this World

and the Hereafter, the One that bless of them, O Lord, O Lord, O Lord,

O Allah, O Allah, O Allah.

After which stand up straight, raise your hands and invocation again as

above. Then go to sleep lying on your right side facing the Qibla, while

sending blessings [selawat] to the Prophet s.a.w and continue to do so

until you fall asleep!

Karaz r.a. asked Khidir a.s to informed him from whom did he heard

this? And Khidir a.s said: “I went to Muhammad s.a.w whereupon he

s.a.w was taught and received [wahyu] this invocation in my presence!

So I studied it from the one who taught Muhammad s.a.w.”

It was said that those who persevere to practice this invocation and

prayer with certainty and good intention will dream of the Messenger of

Allah s.a.w. before he depart this earth. Some people has experienced so

and they dream that they enter the heaven and saw the prophets in it.

They saw the Messenger of Allah s.a.w in it and spoke with him and

received lesson from him s.a.w.

The examples of the excellence of enlivening the night between

Maghrib and isha with worship are many. Ubaidi’llah, the servant to the

Prophet s.a.w, was once asked: “Did the Prophet s.a.w directs to pray

other then the compulsory [fardu] prayers?” He replied: “Yes, between

Magrib and lsha, whereby he said:

‰≈ÊŒÍI‰ÀÚfiÙA Û—Ú›‰u ÚπͪhÚØ Í’B‰rͮ٪A‰À ÍLjÊ ‰¿ÙªA ‰≈ÊŒ‰I B‰ø ÏΩ‰u Ê≈‰ø

“Those who pray between marghrib and isha, indeed it is the prayer of

those who have repented to Allah S.W.T [Awwabin].”

Al-Aswad said that whenever he went to Anas bin Masud r.a. during

this period (between maghrib and isha) he found him praying. I asked

him about it and he answered: “It is the time when most people

neglect.”

Anas r.a. diligently undertook this prayer and said that it is the “night

prayer” whereby Allah S.W.T refers to it when He sent the verse 16 of

Surah As-Sajdah.

©ÍUB‰z‰¿ÙªA Ê≈‰ß ʡ»ÂIÃÂU ”ÚØB‰V‰N‰M

“They (the believers) forsake their beds,

Ahmad bin Abi’l Hawari said that he asked Abu Sulaiman ad-Darani

which is better, to fast in the day and eat between Maghrib and isha or

not to fast and enlivened the night with prayers between Maghrib and

isha? Ad-Darani answered: “Combine the two” Ahmad said: “That is

difficult.” And he was informed to that to pray at this time is better than

the optional fast.

(2) Excellence of the Night Vigil

The Exalted said in Surah 73 al Muzammil verse 20 from:

ΩÊŒºªA œ‰RÛºÂQ Ê≈Íø ”‰√ÊeÚC ¬ÃÛ¥‰M ÚπÏ√ÚC ¡ںʮ‰Õ ÚπÏI‰i Ï∆G. “Your Lord know how you keeps vigil (and pray) sometimes nearly

two-thirds of the night,” (until the end of the verse)

And He said in Surah 73 al Muzammil verse 6:

ºªA Ú“‰◊ÍqB‰√ Ï∆Gı›ŒÍ≥ ¬‰ÃÙ≥ÚC‰À BÁ◊Ù‰À Ìf‰qÚC ‰œÍ« ΩÊŒ.

“Truly the rising by night is most potent for governing (of the soul), and

most suitable for (framing) the Words (of prayer and praises).”

And the Transcendence and Exalted said in Surah 32 Sajdah verse 16,

‰N‰M BÁ®‰¿Ú‰À BıØÊÉa ʡ»ÏI‰i ‰∆ÃÂßÊf‰Õ ©ÍUB‰z‰¿ÙªA Ê≈‰ß ʡ»ÂIÃÂU ”ÚØB‰V‰∆ÃÛ¥Í∞ƒÂÕ Ê¡Â«B‰ƒÙ≥‰k‰i BÏ¿Íø‰À.

“They (the believers) forsake their beds, to invoke their Lord in fear and

hope; and they spend out of what We have bestowed on them.”

And the Exlated said in Surah 39 Zamar verse 9

ΩÊŒºªA ‰’B‰√E ËOÍ√BÚ≥ ‰Ã« Ê≈ÏøÚC. “Is one who worships devoutly during the hours of the night prostrating

himself,”

And the Lofty and Exalted said in Surah 25 Al Furqan verse 64:

Ê¡»I‰jͪ ‰∆ÃÂNŒÍJ‰Õ ‰≈ÕÍhªA‰ÀBÁøB‰ŒÍ≥‰À AÁfÏVÂm . “Those who spend the night in adoration of their Lord prostrate and

standing;”

And He said in Surah 2 Al Baqarah Verse 45:

Ú›ÏvªA‰À jÊJÏvªBÍI AÌͮ‰NÊmA‰ÀÍ— “Nay, seek (Allah’s) help with patient perseverance and prayer:”

Some said that what is mean in the verse above is to perform the Night

Vigil whereby we exercise patience in our fight against the inner (self)

desire [mujahadah].

From the reported hadith, the Prophet s.a.w said:

ÚC pÙC‰i Í“‰ŒÍØBÚ≥ ”Úº‰ß Â∆BÚÒÊŒÏrªA Âfͥʮ‰Õ ,ÎfÚ¥Âß ‰TÚ›‰Q ‰¬B‰√ ‰Ã« A‰gG Ê¡Û∑Íf‰YΗ‰fÙ¥Âß ΩÛ∑ ”Úº‰ß ÂLjÊz‰Õ :ÊfÛ≥ÊiBÚØ ËΩÊÕÃÚ ËΩʌڪ Úπʌں‰ß ! ڕڥʌ‰NÊmA ∆HÚØ

ÊOº‰ZÊ√ÍA ÚDÏy‰Ã‰M Ê∆HÚØ ,—‰fÚ¥Âß ÊOº‰ZÊ√ÍA ”º‰u‰À ,”ÚªB‰®‰M ÚgA ‰jÚ∑‰g‰ÀÂfÚ¥Âß ÊOº‰ZÊ√ÍA ”º‰u Ê∆G‰‰À ,—‰fÙ¥Âß ‰KŒÍ BıÒÊŒÍr‰√ ‰\‰JÊuÚDÚØ B‰»ºÛ∑ Â

‰∆Ú›ÊnÚ∑ oÙ∞σªA ‰SÊŒÍJ‰a ‰\‰JÊuÚC ‹G‰À ,oÙ∞σªA. When one (of you) goes to sleep, Shaytan ties three knots over the tip of

his head, blowing into each knot, “You have a long night, so sleep on.”

If he wakes up and mentions Allah, (one knot loosens). (If he makes

wudhu, another knot loosens and if he prays, the third knot loosens and

he becomes lively and good-natured; otherwise he gets up ill-natured

and lazy.” (From Abu Hurayrah r.a. Sahih al-Bukhari and Muslim)

In another report:

‰\‰JuÚC ”ÏN‰Y ı“ںʌڪ ‰¬B‰√ ËΩÂU‰i  ‰fʃÍß ‰jÚ∑‰g Â…Ï√ÚC . ÛgA ”º‰u ÌœÍJσªA ‰æBÚ≥‰¡º‰m‰À ͅʌں‰ß :Í…ÊŒ‰√ÂgÛA ÊœÍØ Â∆BÚÒÊŒÏrªA ‰æB‰I ËΩÂU‰i Ú∫A‰g .

“A person was mentioned before him (Prophet s.a.w.) and he s.a.w. was

told that the person had kept on sleeping till morning and had not got up

for the prayer. (The Prophet s.a.w. said:) “Satan urinated in the man’s

ears.” (Related by Abdullah Ibn Mas’ud r.a)

In a similar hadith, it was reported that Satan has a certain concoction

[sa’uth] that he pour into the nose, and a thing [la’uq] that he take with

a spoon, and a medicine [dzarur] that he pour on to the eye or a cut. So

when Satan pour the sa’uth into a person’s nose then his behaviors will

be bad, and when he place the la’uq on a person then his tongue will be

sharp with evilness, and when he blew the dzarur then the person will

sleep all night long until dawn. (Narrated by atThabrani and Anas.)

The Prophet s.a.w said that “two raka’ats performed by the servant of

Allah in the middle of the night is better for him than the earth and its

content. If it did not burden my ummah, surely I would have seeked that

it be compulsory upon them. (Amongst the narrators were Adam bin

Abi Ayyas from Hassan bin Athiyyah)

A sahih hadith from Jabir ibn Abdullah r.a. who heard the Messenger

s.a.w. says:

AÁjÊŒ‰a ”ÚªB‰®‰M ÚgA ÂæÚDÊn‰Õ ˡͺÊnÂø fJß B‰»Û¥ÍØA‰ÃÂÕ Ú‹ ı“‰ßB‰m ΩÊŒºªA œÍØ Ï∆G BÏÕG  BÚÒÊßÚC ‹G

“There is time during the night in which if a Muslim asks Allah for

good without which Allah will grant it to him;

Some records it as:

Γںʌڪ ÌΩÛ∑ Úπͪ‰gÀ Í—‰jÍa‡ÙA‰À B‰ŒÊ√ÏfªA ‰≈Íø AÁjÊŒ‰a ”ÚªB‰®‰M ÚgA ÂæÚDÊn‰Õ. “if he asked Allah for good in this worldly life or the hereafter and that

applies to every night. (Recorded in Sahih Muslim)

Al-Mughirah bin Shubah said:

Ú≥‰¬B‰i ÂmÂæÃÍgA  B‰ø‰fÚ≥ ÊP‰jÒÚ∞‰M ”ÏN‰Y .Â…Úª ‰ΩʌͥÚØ : ÛgA ‰jÚ∞Ú ÊfÚ≥ B‰øÚCÚ¥ÚØ ?‰jÏaÚD‰M B‰ø‰À ÚπÍJÊ√‰g Ê≈Íø ‰¬ÏfÚ¥‰M B‰ø ÚπÚª‰æB : AÁfÊJ‰ß Â∆ÃÛ∑C Ú›ÚØC

AÁiÃÛ∏‰q . “The Messenger of Allah s.a.w used to stands up to pray in the night

until his two feet were weak (swollen). So it was said to him: “Why did

you do this, when Allah has already forgiven all the sins you committed

and those that you may yet commit.” He said, “Should I not be a

thankful (grateful) servant”. (Narrated in Sahih Bukhari and Muslims)

It is obvious the above implies that this practice raise the worship’s

status because being thankful and grateful increase this status as the

Exalted said in Surah 14 Ibrahim verse 7

ÊÕkÚfi Ê¡ÂMÊjÚ∏‰q Ê≈Í◊ڪʡÛ∏Ï√‰f. “If you are grateful, I will add more (favours) unto you;

The Prophet said: “O AbuHurayrah! Do you want the favours of Allah

be bestowed upon you, when you are alive and dead, in your grave and

when you are raised up again? Then get up at night and pray! Do you to

please your Lord O AbuHurayrah?

Pray in the corner of your home for indeed your home in the heaven

will be like the glittering stars and star is fixed for those on earth”

The Prophet s.a.w said:

Í¥ÍI Ê¡Û∏ʌں‰ß ”ÚªG Ê¡Û∏Úª ı“‰IÊjÛ≥‰À Ê¡Û∏ÚºÊJÚ≥ ‰≈ÊŒÍZͪBÏvªA ‰LÚC‰e Â…Ï√HÚØ ΩÊŒºªA ¬B‰Œ¡ÊQ‚A ≈‰ß ı—B‰»Êƒ‰ø‰À ÍPB‰◊ŒÏnªA Ú—‰j∞Ú∏Âø‰À Ê¡Û∏I‰i.

“You should get up for the night (prayers) for indeed it is the deeds of

those pious before you. It is a way for you to get closer to your Lord,

and erase the sins, and helps (us) to prevent committing sins.

(Recorded by Tirmidhi and narrated by AbuUmamah al-Bahili r.a. from

Bilal r.a.)

The Prophet s.a.w said: “Any person who offers prayer at night

regularly but (on a certain night) he is overwhelmed by sleep will be

given the reward of praying. His sleep will be almsgiving”. (Recorded

by AbuDawud and anNasaih from Aisha, Ummul Mu'minin r.a.)

The Prophet s.a.w said to Abu Dharr: “When you intend to travel on a

journey do you not take luggage (and provision for your journey)?”

He said: “Yes, that is true.”

Then the prophet s.a.w continued: “What about traveling on the road to

the hereafter? Do you want me to tell you the provisions for the

Resurrection Day? O Abu Dharr. Shall I not inform you what will

benefit you on that day?”

He (AbuDharr) replied: Yes, by my parents, please do!”

He s.a.w said: “Fast in the (hot) summer for the Day of Resurrection!

Pray two raka`ats in the darkness of night for loneliness in grave! Make

pilgrimage once for great works! And give charity to the poor or with

the truth that you say or a bad phrase that you refrain from uttering.”

Narrated by ibn Abid dun ya. This hadith is said to be mursal.

It was narrated that during the time of the Messenger of Allah s.a.w,

there was a man who would wake up when others have slept and in

deep slumber. He would then recite:

B‰»ÊƒÍø œÍ√ÊjÍUÚC iBσªA ÏL‰i B‰Õ “O Lord of the Hell Fire released me from it.”

When this was mentioned to the Prophet s.a.w. he said: “Call me when

he prayrs.” Then the man came and the Prophet s.a.w. heard directly

from him.

When it was dawn, the Prophet s.a.w asked: “O man, why did you not

seeked the Paradise from Allah?”

The man answered: “O Messenger of Allah s.a.w., I shall not go there

because my deeds are insufficient to bring me there, for verily, my

deeds are too little.”

The arch angel Gabril a.s. came down and said to the Prophet s.a.w:

“Do tell that person that Allah, the Exalted, has exanorated him from

the hell fire and put him in heaven.”

It was narrated that the arch angel Gabriel a.s. said to the Prophet s.a.w:

“An example of a good person is Ibn `Umar if he perform the night

prayer!” Subsequently the Prophet s.a.w related that to to ibn `Umar,

after which he continuously wakes up to perform the Night Vigil.

(Narrated by Bukhari and Muslim from Ibn `Umar)

Nafi’ related that ibn `Umar performed the night prayer and then asked:

“Hey Nafi’! Is it already the sahur time?” I answered: “No!”

Ibn `Umar then continued with his night prayers and later again asked:

“Hey Nafi’! Is it already the sahur time?” I answered: “Yes!” He then

sat and seeked forgiveness (recite istighfar) from Allah, the Exalted,

until dawn.

Ali bin AbiTalib k.a.w. related: “The Prophet Yahya bin Zakaria a.s ate

bread made of sya’ir (a type of wheat) until he is satire and slept until

morning instead of performing his routine of worship. Allah, the

Exalted, revealed to him a message

“O Yahya, do you have a house better than My house or your

neighbours better than My neighbours? By My glory and honour, O

Yahya, if you could haven taken just one look at the Garden of

Paradise, surely your fat would have melted and your self destroyed

longing for it. If you could have taken one look at Hell, your fat would

have melted and you would have shed blood after tears, and you would

wear rough leather instead of soft wool.

It was related to the Messenger of Allah s.a.w. that a man observes the

prayer at night and when it is morning he commits theft. Whereupon he

s.a.w remarked: “(If it is correct) what you stated that would soon

restrain him (from doing so)!”

Narrated by Ibn Hibban from AbuHurayrah and transmitted by Imam

Ahmad and Bayhaqi in Shu'ab al-Iman.

The Messenger of Allah s.a.w. said:

Ê∆HÚØ ÊOº‰vÚØ Â…‰MÚC‰jÊøG Ú•Ú¥ÊÕA‰À ”º‰vÚØ ΩÊŒºªA ‰≈Íø ‰¬BÚ≥ ı›ÂU‰i ÛgA ‰¡ÍY‰iÊøG ÛgA ‰¡ÍY‰i‰À ,Á’B‰¿ÙªA B‰»»ÊU‰À ÊœÍØ ‰\‰z‰√ ÊO‰IÚC ΩÊŒºªA ‰≈Íø ÊO‰øBÚ≥ ı—ÚC‰j

Í…»ÊU‰À ÊœÍØ ÊO‰Z‰z‰√ ”‰IÚC Ê∆HÚØ ”º‰vÚØ B‰»‰UÊÀ‰k ÊOÚ§Ú¥ÊMÚC‰À ÊOº‰vÚ؉’B‰¿ÙªA .

“Allah has mercy on a man who wakes up at night, prays and wakes his

wife to pray; and if she refuses, he sprinkles water on her face. And

may Allah have mercy on a woman who wakes up at night, prays, and

wakes her husband to pray and if he refuses, she sprinkles water on his

face.” (Narrated by Shaikh al-Albanee (Abu Dawood) and Ibn Majah

from Abu Hurayrah]

The Prophet s.a.w said:

A‰gG B‰JÍNÚ∑ ,BÁ®ÊŒÍ¿‰U ≈ÊŒ‰N‰®Ù∑‰i ”º‰u ÊÀÚC ,B‰Œº‰vÚØ Â…ÚºÊ«ÚC ÂΩÂUÏjªA Ú•Ú¥ÊÕÚC ÍPA‰jÍ∑AÏhªA‰À ‰≈ÊÕjÍ∑AÏhªA œÍØ .

“If a man awakens his wife at night, and then both pray or both offer

two rak’ahs together, the (name of the ) man will be recorded among

those who mention the name of Allah, and the (name of the) woman

will be recorded among those who mention the name of Allah.”

It was recorded as narrated by AbuSa`id and classified the sanad as

sahih (and also by AbuHurayrah in Sahih Abu Dawud)

The Messenger of Allah s.a.w said:

ΩÊŒºªA ¬B‰ŒÍ≥ Í“‰IÊÃÂNÙ∏‰¿ÙªA ‰fÊ®‰I Í—Ú›ÏvªA ÂΩ‰zÙØÚA. “The most excellent prayer after what is prescribed is that of the Night

Vigil. [Qiyamul-laili] ”

Narrated by Abu Hurayrah r.a in AbuDawud and an-Nasa-i

Umar ibn al-Khattab r.a reported that the Prophet s.a.w said:

‰≈ÊŒ‰I B‰ø  ÚC‰jÚ¥ÚØ Â…ÊƒÍø Î’Êœ‰q Í—‰’A‰jÍ≥ ÊÀÚC ΩÊŒºªA ‰≈Íø Í…ÍIÊlÍY Ê≈‰ß ‰¬B‰√ Ê≈‰øΩÊŒºªA ‰≈Íø  ÚC‰jÚ≥ B‰¿Ï√ÚDÚ∑ Â…Úª ‰KÍNÛ∑ jÊ»§ªA Í—Ú›‰u‰À jÊVÚ∞ÙªA Í—Ú›‰u.

“Should anyone fall asleep and fail to recite his portion of the Qur’an

[Hibz], or a part of it in the night, and then if he recites it between the

dawn prayer and the noon prayer, it will be recorded for him as though

he had recited it during the night.” Sahih Muslim

Records from the Companions It was related that once Omar r.a. whilst going through the recitation of

his nightly routine of worship fell down and he was looked after for

many days just like how a sick patient is looked after.

When the people went to sleep, ibn Masud r.a. used to wake up and his

voice could be heard up to morning like the humming of bees.

It was related that one night, Sufyan ats-Tsuri r.a. ate until he was satire

and said: “When more grass is given to an ass, it is expected to do more

work.” He then gets up to pray until dawn.

When Thaus r.a. was resting (or sleeping) on his fine leather couch, he

felt a burning sensation as though he is being deep fried like the seeds

on a frying pan. He jumped up and prayed until dawn and then said:

“The sleep of the abid fly off with the reminder of the hell fire.”

Hasan (alBasri) r.a. said: “I do not know of a task which is more

difficult than enduring the burden of the night (meaning to keep awake

for the Night Vigil) and to spend one’s property in charity.”

He was then asked: “Why do the faces of those who pray Tahajjud light

up as compare to other people?”

He answered: “Because they stay with the Merciful in privacy [khilwah]

and He dressed them up with the light from His light.”

A certain pious man returned from a distance journey, and was offered a

fine mattress to rest. Soon he felt asleep, thus leaving his routine of

worship [awrad]. He swore that he will not sleep on a mattress after

this.

Whenever at night, AbdulAziz bin Rawwad r.a. approach his bed and

place his hand on it to say: “Surely you are so soft and tender (comfort),

I swear by Allah, [wallahu], verily, the heavens is more tender and

pleasurable then you.” He never neglects to pray all the night prayers.

Al-Fudlail r.a. said: “I faced the night from its beginning, the long night

burdened me, I opened and recited the Quran until morning and did not

fulfilled by desires!” (it crushed his cravings and worldly desires).

Hassan (alBasri) r.a. said: “Verily, a man who is about to commit a sin,

will be prohibited because of his Night Vigil.”

Al-Fudlail r.a. said: “If you are not able to perform the Night Vigil and

fast during the day, then know that you have been deprived of good and

that your sins have become great.”

Shilah bin Asyim r.a. prayed throughout the night, and when it was time

for sahur he invoke:

‰≈Íø ÚπÍN‰¿ÊY‰jÍI ,ÊœÍ√jÊUÚC Ê≈Í∏Úª‰À ,ړσ‰VÙªA ÂKÛºÙÒ‰Õ ÊœÍºÊRÍø ‰oʌڪ œ»ÚªGiBσªA.

“O my Lord, I am not an example of one seeking for the heavens, but

by Your grace and mercy keep me away from the hell fire.”

A man said to one of the wise men: “Indeed I am weak in perform the

Night Vigil.” He replied: “O brother, do not sin against Allah, the

Exalted and do not get up at night!”

Al-Hasan bin Shalih r.a possesses a slave girl and he sold her to a

certain family clan. In the deep of the night, the slave girl wake up and

call: “O people of the house come let us pray! Come let us pray!”

They then asked: “Is it already subuh? Is it dawn?”

Then the slave girl said: “Do you not perform prayers other than those

prescribed prayers?” They replied: “Yes”

So the slave girl returned to Al-Hasan and said to him: “O my master!

You sold me to a clan that does not pray unless it is obligatory only.

Please take me back!” So Al-Hasan took her back.

Ar-Rabi`a said: “I spent many nights in the house of Imam Shafiy`I r.a..

He used to sleep very little at night.”

Abul Juairiah said: I accompanied Abu Hanifa r.a. for six months, not a

single night did he put his side on the (floor) earth (meaning sleep at

night). At first he used to keep vigil for half the night. Once he passed

by a clan and the people was heard as saying: “This man (Abu Hanifah)

keeps awake the whole night.” He said. “Indeed, I felt ashame because

it was mentioned that I performed some act of worship which I did not”.

However, later he kept vigil the whole night. It was said that he has no

bed at night.

In was said that Malik bin Dinar r.a. constantly repeated the verse 21 of

surah Jathiyah every night until subuh:

AÉøE ‰≈ÕÍhªBÚ∑ ʡ»ں‰®ÊV‰√ Ê∆ÚC ÍPB‰◊ŒÏnªA AÃÂY‰j‰NÊUA ‰≈ÕÍhªA ‰KÍn‰Y ʬÚCÍPB‰ZͪBÏvªA AÃۺͿ‰ß‰À.

“What! do those who seek after evil ways think that We shall hold them

equal with those who believe and do righteous deeds.”

Al-Mughirah bin Habib r.a. said: “I once saw Malik bin Dinar, he took

ablution after `isha and proceed to the prayer hall. (In a state of regret)

he grabbed hold of his beard and his tears flow down profusely and

invokes that the Lord will cause his old age be prohibited from the hell

fire: “O my Lord, indeed You know those who will settle in the heavens

and hell, which of these two men will be Malik? Which of those two

place will be Malik’s (final) home.” He continuously invoke such until

fajr.

Malek-b-Dinar r.a. said: “One night I forgot my routine of worship

[wird] and began to sleep. I found in dream a beautiful young girl with a

letter in her hand saying to me: “It is best that you read this letter?”

I said: “Alright!” She handed over to me the letter which contained:

ÚCÍ÷A‰hÚºÙªA Úπ‰N‰»ÙªÚC__ÚfiÙA‰À ‰h∆B‰ƒ‰VÙªA œÍØ oÍ√A‰ÀÚfiÙA |ÊŒ‰JÙªA ≈‰ß œ__Í√B‰ø “What! Has the joy and hope of the serenity of this fair beautiful young

lady in the heavens deceived you?”

B‰»ÊŒÍØ ÍPÊÉø Ú‹ AÁfÙº‰bÂø sʌͮ‰MœÍØ Êɻٺ‰M‰ÀA ‰∆B__‰n‰ZÙªA ‰©‰ø ∆B‰ƒÍVÙª “You will live forever and not die in paradise, and you will play and

have fun in the heavens with best of fairies.”

∆EÊj____Ú¥ÙªBÍI Êf__ÂVÊ»‰NÙªA ¬ÊɃ٪A ‰≈Íø AÁj___ÊŒ‰a Ê∆G Úπ_‰øB‰ƒ‰ø ≈ø ‰…ÊJ‰ƒ‰M “So rise up from sleep, for indeed, it is best for you. Verily, reciting

Quran in Tahajjud is better than sleep.”

It was said that when Masruq r.a. went on pilgrimage and persevere the

whole night in prostration.

It was narrated from Azhar bin Mughits, and he was one of those guard

his prayers, whereby he said: “In my sleep, I dreamt of a lady who did

not resemble the ladies of the earth and asked her, “Who are you?”

She answers, “Haura!”

I continued, “Will you marry me?”

She answers, “Asked my master and give me my dowry.”

I asked, “What is your dowry?”

She said, “Lengthen of your Night Vigil!”

Yusuf bin Mahran said: “I was informed that below the Throne [`Arasy]

there is an angel in a shape of a Rooster whose claws are made of pearls

and taji ‘jambul’ of green emeralds.

When a third of the night has passed, it will flap its wings and وزthe

and said: “Wake up – those [qaa`imun] who wish to wake up!”

When half the night has passed on, it will flap its wings and وزthe and

said: “Those who wish to perform the Night Vigil [Tahajjud]

[mutahajjud] should get up now!”

When only a third of the night is left, it will flap its wings and وزthe

and said: “Those who pray [musallun]get should get up now!”

When it is dawn, it will flap its wings and وزthe and said: “Those who

are neglect [ghafirun] should get up now!” And upon them they sins.

Someone said that Wahab bin Munabbah Al Yamani did not place his

side (sleep) on bed for thirty years. He said that he prefer to see the

devil in his home than seeing pillows because the pillows are calling

him to sleep! He enclosed his pillow with a leather cover as it (helps

him) over come sleep. Just as he is about to sleep, he lay his chest on it

(so he could hear his heart throbs) and that would startled him to get up

to pray.

One of them (companions) said that he dreamt to have met the Exalted

Lord, and heard Him revealed “By My Supreme and Majesty! I have

honour Sulaiman At-Taimi, because he performed prayers for me in the

morning with the ablution of `isha for forty years. It is said that his

(Sulaiman’s) tenet was that if sleep enters his heart, his ablution is

nullify.

It was relate in some of the old books from Allah, the Exalted, whereby

He revealed: “Indeed my true and righteous servant is he who did not

wait to be awaken by the Rooster’s call!”

(3) Factors that help make the Night Vigil easy

(O brothers and sisters) know that the Night Vigil is difficult to perform

for most human beings except for those who have received guidance

[taufiq] (from Allah S.W.T) of the conditions, which are inner secrets

[batin] and evident [dhahir] that make the Night Vigil easy to perform.

There are four evident or obvious [dhahir] conditions:

Firstly, do not eat too much which begets drinking a lot and results

being subdue by sleep and making it difficult to get up. There are some

teachers [sheikh] who would stand on the dinning table each night and

advise, “O congregation of seekers [murideen] disciples, don't eat

much, don't drink much. If you do it, it will increase your sleep and you

will regret much at the time of your death. This is the main factor. That

is to reduce the burden of food upon the stomach.

Secondly is not to tire oneself with too much work in the day, that will

takes its toll on the body and weaken the tendons. This will also induce

oneself into sleep.

Thirdly is not to give up the little sleep in the day [quilulai] as it is a

supererogatory [sunnah] act that will assist in the Night Vigil.

Fourth is not to commit sins in the day because it makes the heart hard

and creates barrier between you and the mercy of God.

A man said to Hassan: “O Abu Said, indeed I healthy and love to

perform the Night Vigil and prepare for my ablution but why I cannot

wake up?

He answered: “Your sin strangled you!”

When Hassan entered the market place and heard the commotion and

their wasteful act and conversation, he said: “I suspect that their night

will be bad because they did not sleep in the day.”

Ats-Tsuri said: “I prohibited myself from performing the Night Vigil

for five months on account of the sins that I commited.”

He was asked: “What is those sins?

He answered: “I saw a man weeping and said to myself that this is a

‘show’ [ria]! (The man is crying openly to show off to people).

One of them related that he went to meet Karaz bin Wabrah and found

him crying.

He enquired: “Did you receive news of a death of a family member?”

Karaz answered: “Worst!”

He asked whether sickness had engulfed him.

Karaz answered: “Worst”

“Then what is it” I asked.

He answered: “My doors are locked, my curtains are open and I did not

consider my past fate. This is caused by nothing else but the sins that I

committed.”

This is because good begets good and sins beget sins, and a little of

each of them will pull you to commit a great amount.

Because of this Abu Sulaiman Ad-Darani said: “No one will lapse in his

Congregation Prayers except those who sin!”

He (Ad-Darani) said: “A wet dream at night [Ihtilam] is a punishment

and [Junub] brings one away from good deeds.

Some learned said: “Whenever you fast, O the one that should be

Pitiful! [Ya Miskin!] be mindful with whom you break your fast and

with what food you break your fast, because indeed what the

worshipper eats brings him back to the original state that he is in and

that he did not return to his earlier state. The sins will cause him to

inherit the hardheartedness of the heart and make the night vigil

inaccessible. A distinctive feature of sin is to eat the forbidden

[haram].”

A mouthful of permissible food will cleanse and motivate the heart to

goodness from any other action that is impossible to leave a significant

response.

Those (believers and worshippers) who are aware of this state of the

heart [ahlul muraqabah lil-qulub] knew this fact. When the heart is

being test by trials and tribulation after he has witness the religion. That

is why some of them said: “Is there not many types of food that prevent

the Night Vigil and many sights that prevent the recitation of a chapter

of the Quran?”

Indeed, whenever the worshipper eats a certain food or undertakes an

action such that he may be hinder from performing the Night Vigil for a

year.

Similarly, the prayer prevents shame deeds and injustice to oneself

[munkar], then shameful deeds prevents prayers and performing good

deeds.

The Prison Warden said: “I have been a prison warden for thirty years, I

asked every man that was subdued by the night whether he prays Isha in

a congregation [Jamaah] and they answered “No!”. He then informed

us that the blessing [barakah] of the congregation [jamaah] prevents

shameful deeds and injustice to oneself.”

Four Inner Secrets Conditions [bathiniyah]

That makes the Night Vigil easy

First: A person must keep the heart and mind safe from animosity and

hatred towards Muslims, and from innovations, and from being busy

exploiting the attractions of the world. If a man is wholly engaged in

worldly pursuits, it will not be easy for him to get up at night. Even if

he gets up, he will not think of prayers, but what is important to him (in

his worldly needs) and matters that relate to it will comes to his mind.

There is an example as presented in the following poem:

‰ÕÊbÍJÊj¡Í÷B‰ƒÚØ BÁzÊÕÚC ‰O٧ڥʌ‰NÊmA A‰gG ‰OÊ√ÚC‰À ¡_Í÷B‰√ ÚπÏ√ÚC ÂLAÏÃ_‰JªA œÍ√ The doorman informed to me that you are sleeping even though you are

awake and yet sleeping!

Second: A person should be engulfs in fear of God that draws the heart

to be mindful of one’s duties and to reduce ambitions. Indeed, when a

man reflects on the tumults of the afterlife and the tortures of the lowest

of hell, his sleep will fly away, be fearful and extreme mindful of his

duties to Allah, just as Thaus said, “Indeed, remembering hell will

vanguish the worshippers’s sleep.”

Similarly, Shuhaib, the slaveboy from Basra, narrated that he was vigil

the whole night and then his madam said to him, “Indeed, your vigil in

the night causes you to neglect your duties of the day.” He replied that

thinking of hell fire develop the fears that cause him sleeplessness.

Another slaveboy stayed vigil the whole night too and when he was

question, answered. “When I think of hell I become more fearful and

when I think of heaven my longing for it increase so no way I can

sleep.”

Dzu`nnun Al Mishri r.a. said in a ballad:

The Quran with its covenants, promises and calls prevents the eye from

falling asleep. They understand from the Lofty King his commands so

they lowered they neck in prostrations.

Some recite in a poerty:

O those in long slumber and neglect, too much sleep will bequeath

plenty of regrets in the grave when you are in it. Indeed, you will be

there for a long time after death.

There is a place in it prepared for you depending on your sins and good

deeds. Will you be at peace when the Angel of Death’s attack. How

many people will be at peace at this attack?

Ibn Mubarak said:

When the darkness of the night passed over it became bright for them

and they prostrated. Fears fly away their sleep and they stayed vigil.

And those are at peace with in this world remains sleep

Third: You should get to know the excellence of Night Vigil by

listening to the verses of the Quran, reported hadiths and reported

experience [atsar] until the knowledge is deeply embed in you then

hope and long for its reward.Then stimulate it with the desire to seek an

increment and crave for various status of heaven. Just as it was relate

that when some of the righteous who returned from war, their wives had

prepared the bed and waited for her husband, instead the hunsband

entered the mosque and prayed until subuh. So, the wife said to him,

“We waited for you such a long time and yet (upon your returned) you

prayed till morning?” He replied, “By Allah, I was thinking of Haura’

from the maidens of the heaven all night that I forgot of my wife and

house then I stayed vigil the whole night yearning for her.”

Fourth: This is most significant factor that motivates.

That is Love for Allah and the strength of one’s faith is such that during

the night vigil nothing is said other then intimate private

communication [munajat] with his Lord, whereby the Lord

encompassed him and witnessed what thoughts flicker in his heart.

Verily, whatever that comes to his heart is from Allah, the Exalted, a

message from Him.

When he love Allah, the Exalted, it is not impossible to yearn and love

the moments of privacy [khalwah] with Him and to relish and take

delight with this intimate private communication [munajat]. Then the

pleasure of this munajat with the ‘Love One’ drives him and is evident

in the length of the standing. It is imperative that this is not regard as

unlike because it is testify by intelligence [`akal] and traditional nature

of man [nakal].

For intelligence [`akal]: Consider the case of one who is in love (with a

lady) because of her beauty or that of the king because he grants many

favours or wealth, so it is a pleasure to spent private moments

[khalwah] and intimate private communicate [munajat] until one is not

sleepy the whole night.

If you say that for beauty, the pleasure is in seeing it, while we are not

able to see Allah, the Exalted! Then know that, indeed, if there is a

beautiful lover behind a curtain, a veil or in a pitch-dark house, surely

the one in love will derive pleasure with the uncovering of this close

proximity even though he/she cannot see nor can derive or hope for

anything more from him/her. Then he/she enjoy this pleasure by

demonstrating his/her love for him/her and call upon him/her with

his/she tongue, knowing that he/she listens, even though that is already

known by him/her.

If you say that, the one in love is waiting for an answer from one he/she

loves, in order to feel pleasure in hearing the voice of the reply and

he/she could not hear the speech of Allah, the Exalted?

Then know that, indeed, the one in love knows that Allah, the Exalted,

do not reply and is silent with him/her, that aside, he/she still persevere

in the pleasure presented in this privacy condition of being with Him

S.W.T and able to open up his/her heart to Him. How can one be certain

that Allah S.W.T listen to him/her? By whatever thoughts which moves

in his/her heart during the period of munajat he/she felt the pleasure

towards Him S.W.T. Just like the person who is in private attend with

the king seeking his/her needs and desire in the middle of the night will

feel pleasure in hoping that the king bestows his favour upon him. Now

then, to hope to Allah, the Exalted, is the rightful hope, for whatever is

with Allah is better, forever and eternal, and beneficial over any others.

How do we not then take pleasure in presenting our needs to Him and

be in these silent moments of intimate privacy [khilwah] with Him, the

Exalted?

As for the traditional nature of man [nakal], the proof is in the condition

and manners of those who practice the Night Vigil, in the pleasure they

attained in performing the Night Vigil. How they focus on it by setting

their sight only to achieve it just as the one in love focus on the night

for the arrival of the lover such that when some of them were asked,

“How do you feel in the night?” They answered, “I did not think that it

will be like that! He showed me His signs then go away and I did not

see Him after that!”

While others said, “I and the night are like two race horses closely

match, once he led me to dawn and once he overcome me and cut me of

from my thoughts.

While when some others were asked, “How is the night for you?” They

answered, “The night is between two situations for me, I am please

when its darkness prevail and sadden at the emergence of the dawn, at

which point my pleasure with it is imcomplete.”

Ali bin Bakkar said, “For forty years, nothing trouble me more that the

emergence of dawn!”

Al-Fudlail bin `Ayadl said, “When the sun sets, I am pleased with the

darkness as I can be in private intimacy with my Lord, and when it rises

up, I feel sadden at the arrival of men to me.”

Abu Sulaiman said, “For those who practice the Night Vigil would feel

more of its pleasures during the nights than those who are at their

entertainments and amusements, if not for the night he will not love to

stay in this world.”

He also said, “If Allah compensates those who practice the Night Vigil

with rewards for their deeds what He deems the pleasure derive from

other entertainments and amusements it will be more than the rewards

of their deeds.”

One of the learned man said, “There is no time on earth that its pleasure

can be compare to the pleasure experienced by those in heaven except

for the sweetness attained in those hearts who achieve close intimacy

[khalwat] in their private communication [Munajat] in the night.”

Some other said, “The pleasures of private communication [Munajat] is

not from this world, it is from the heaven, Allah, the Exalted, make it

visible to his representatives [Wali] and not available to others.”

Ibnul Munkadir said, “There is no pleasures of this earth that lasted

except for three, that of the Night Vigil, to meeting friends, and to pray

in congregation [Jama’ah].”

Some of the Well Endowed Learned [Ariffin] said, “Indeed, during the

last part of the night [sahar] Allah, the Exalted, looks at the hearts of

those awake and feel it up with light! Thus all the benefits come to their

hearts to acquire the light then the light develops from the healthy

hearts to those whose heart is neglectful.”

Some of the earlier learned [ulama] said that indeed Allah, the Exalted,

revealed to some of the righteous [Siddiqin], “Verily there are some of

My servants that I love and they love Me, they yearn for Me and I yearn

for them, they remember Me and I remember them, they look at Me and

I look at them. If you follow their example (path), surely I will love

you, but if supersede them (or turn towards hell) then I abhor you.”

Then they asked, “What are their signs?” He S.W.T answered, “In the

day, they adhere to their shadows like the shepherd looks after his

sheeps and they are drawn to sunset like the birds to its nests. When the

abysm of the night appears and its darkness blends in, and the lovers

find their intimate companions, then they stand on their feet, set their

face to me, they intimate communication [munajat] with Me using My

words. They pour out their hopes and seeking My favours, between

shameless appeals and tears, and between expressing their pain and

grievances through what I manifest from My eyes for them to

visualized, and from My hearing what grouses they expressed for My

love. The first thing I bestowed upon them is to toss My light into their

hearts, and they gain cognizant of me just as I know them. Secondly, if

the seven levels of heavens and seven levels of earth and whatever that

is inbetween weigh against their balance I shall cause them to be free

from it. Thirdly, I shall present Myself to them. Have you seen a man

whom I have presented Myself to them? Does a man know what I want

to bestow upon him?

Malik bin Dinar r.a. said, “Whenever the worshipper gets up for the

Night Vigil [Tahajjud], the Almighty Majesty comes close to him. They

then see the tenderness and sweetness in their hearts as the light of their

Lord, the Exalted, gets close to their heart.”

This is the secret. Its signs will be prove and confirm in the Book of

Love [Mahabbah]. (Volume Book)

In a narration from Allah Azza wa Jalla,

‰NÙ≥A –ÍhÚªA ÛgA B‰√ÚC –Íf‰JÍß Ê–ÚC‰ ÙªBÍI‰À ÚπÍJÙºÚ≥ Ê≈Íø ÂOIjÍŒÊK‰i ÚCÊÕ‰OÂ√ iÖ “O My worshipper, I am Allah, the One that keep close to your heart

yet in absent you see Me!”

Some students complained to their teacher that the last part of the night

[sahar] seemed so long (that they do not have enough sleep), and look

for excuse to get some sleep. Their teacher said, “O my son, indeed

Allah grants (or bestow favours) in the night and day that will affect the

hearts of those awaken and condemn the hearts of those asleep. So

come forward for those favours!” They then said, “O master, let me not

sleep day and night.”

Know that the grants during the night provide hopes to perform the

Night Vigil, cleanse the heart and drives away other preoccupation.

There is a hadith (recorded in Sahih Muslim) from Jabir bin Abdullah

r.a. who narrated that the Prophet s.a.w. said:

AÁj_ÊŒ‰a ”ÚªB‰®‰M ÛgA ÂæÚDÊn‰Õ ˡͺÊnÂø ËfÊJ‰ß B‰»Û¥ÍØA‰ÃÂÕ Ú‹ ı“‰ßB‰m ΩÊŒºªA ‰≈Íø Ï∆GÚC ‹G BÏÕG  BÚÒÊß.

Verily, at night, there is a time, which coincides with a worshipper,

believer, asking Allah, the Exalted, for good whereby He will grant it,.

In another narration, “he asks Allah for good in his worldly affairs or

afterlife except that (Allah) will grant it and this occurs every night.

This is what those who observe the Night Vigil sort after. It is uncertain

in all the nights similarly for Night of ‘Lailatul Qadar in the month of

Ramadan, and like the specific period during Friday, but for sure it is a

time for grants as mentioned and only Allah knows [wallahu `alam].

Explanation on how to divide the

Night into Sections

There are seven categories of status on how to enliven the night.

Firstly or Highest Stage: ‘To keep vigil the whole night.’

This relates to the strong whose plans to spend the night to engaged in

divine worship only, those who get taste of the intimate private

communicate [munajat] to Him, as this is the food and life of their

hearts and souls. For this reason, they feel easy to keep vigil the whole

night and sleep during the day when most people remain busy in

worldly affairs. This was the practice of some early sages and saints

[salaf] whereby they used to say morning prayers [subuh] with the

ablution of the Isha prayer.

Abu Thalib Al-Makki narrated that this action was acknowledge and

passed on by way of verbal transmission from forty followers of the

companions [tabe’in]. Some of them worshipped this way for forty

years. He (Abu Thalib) said, “Among them were:

Said bin Al-Musayyab and Syafwan bin Salim from Medina,

Fudlail bin Iyadl and Wahib bin Al-Ward from Mecca;

Thaus and Wahab bin Munabhah from Yemen,

Ar-Rabi’ bin Khaitsam and Al-Hakam from Kufah,

Abu Sulaiman Ad-Darani and Ali bin Bakr from Syam,

Abu Abdillah Al-Khawwash and Abu `Asim from Al-Abbadi,

Habib Abu Muhammad and Abu Jaaber As-Salman from Persia,

Malek bin Dinar, Sulaiman At-Taimi, Yazid Ar-Raqqashi, Habib bin

Abi Tsabit and Yahya Al-Bakka from Basrah,

Kahmas bin Al-Manhal, who completed the Quran ninety times in a

month wherever he did not understand he would repeat and read again,

There are also the residence of Medina among them the like of Abu

Hazem and Muhammad bin Al-Mungadir and many others.

Second Stage is to keep vigil for half the night.

There were innumerable amongst the pious predecessors [salaf] who

persevered in this way. Here, the best way was to sleep in the first third

of the night and the last sixth of it. So that they kept vigil at mid-night

and the middle of the night for that is better.

Third Stage is to keep vigil for one third of the night.

For this, they used to sleep the first half of the night and then in the last

sixth part of it. The sleep in the latter part of the night is well like

because its beauty is that it removes the slumber of morning, which they

dislike as it reduces the freshness of their faces and its brilliance. So if

one were to observe long night vigil and sleep a little during the last

part [sahar] then enhance freshness and reduces slumber.

Aisha r.a. said, “When the Prophet s.a.w. had perform the odd [witr]

prayer during the last part of the night, then if he needs something from

his family he approaches them, but if not, he would lie down at the

prayer’s place until Bilal r.a. would come and he (s.a.w) directed him to

make the call for pray.”

She (Aisha) r.a. also said, “I do not find him (s.a.w.) after sahar except

that he was asleep.”

Such that some salaf said, “To lie down before subuh is sunah.” Abu

Hurayrah r.a. was one of those who said this.

It was said that the sleep during this period cause one to enlightened and

discover the unseen [mukasyafah] and able to witness [musyahadah]

those matters that are hidden behind the veil (of Allah S.W.T.). That is

for those who receive guidance upon their hearts and they provide the

rest that is assist in the First Routine of Worship of the day and recover

from the vigil of a third of the second half of the night.

The sleep of the last one sixth of the night was the vigil of Prophet

David a.s.

Fourth Stage is to keep vigil in one-sixth or a fifth of the night.

It is best to get up the second portion of the night and before the last

one-sixth of it.

Fifth Stage is not to adhere to predetermination [taqdir] (whatever

happens in this set of life).

Indeed, this is ease to the Messenger s.a.w. for he was the one who

receives (Allah’s) revelations, or for a person who knows the movement

of the moon, and was assign to monitor and watches over it, as it

regularly rises. Then sometimes he flustered when the night is cloudy.

However, such a man keeps vigil from the first part of the night until

sleep overcame him. Whenever he wakes up, he prays, whenever sleep

overcome him, he fall back to sleep. Thus, he gets up then sleeps twice

during the same night.

This is a difficult task for those experiencing the night vigil and most

recommended. This was the habit of the Prophet s.a.w., the way of ibn

Umar r.a., those highly resolved companions [sahabah] and some of

their followers [Tabi`ins], may Allah S.W.T be please with them.

Some amongst the predecessors [salaf] said, “That is the beginning of

sleep! When I am awake then if sleep overcame me, Allah S.W.T does

not let my eyes sleep.”

The Prophet s.a.w. keeps vigil at night no matter what and not

according to a set manner, maybe sometimes half the night or two thirds

or a third or a sixth of the night. Whereby it differ from night to night in

accordance with the saying of the Exalted in two places in Surah

Muzzammil,

,Â…‰RÛºÂQ‰À Â…Ú∞ÊvÍ√‰À ΩÊŒºªA œ‰RÛºÂQ Ê≈Íø ”‰√ÊeÚC ¬ÃÛ¥‰M ÚπÏ√ÚC ¡ںʮ‰Õ ÚπÏI‰i Ï∆G

“Your Lord know how you keeps vigil (and pray) sometimes nearly

two-thirds of the night, or sometimes half or a third of the night,”

‘Nearly two thirds’ of the night is like half of it and add a half of a sixth

just like His sayings. However if His sayings were [kasara] Í∞ÊvÍ√‰ÀÍ…ÛºÂQ‰À ÍRÍ…

then it becomes half of two thirds and a third of it. It becomes closes to

a third and a quarter. However, as it is [nasaba] ÊvÍ√‰ÀÚ∞Â…ÛºÂQ‰À ‰RÂ… then it

becomes half a night.

Two-thirds (2/3) is 8/12 of the night and half plus 1/12 is 7/12, thus it is

1/12 less than 2/3 of the night).

Aisha r.a. said, “The Prophet s.a.w. used to get up on hearing the

crowing.” That is of the rooster and this happened in the last sixth part

of the night or so.

It was narrated by no one person (but many) who said, “that once in a

journey at night I saw the Prophet s.a.w. slept after Isha for a while,

then when awaken, he s.a.w looked up to the sky and recited,

,ı›ÍB‰I A‰h‰« ‰OÙ¥Úº‰a B‰ø B‰ƒÏI‰i

Until he reached . . .

‰eB‰®ŒÍ¿ÙªA ±ͺÊbÂM Ú‹ ÚπÏ√G.

Surah Ali Imran verses 191 until 194.

Then he s.a.w slowly take his toothbrush [siwak] from his bedside and

brush with it, took ablution and prayed.” (The person continued). “Then

I said, he s.a.w prayed as long as he slept, then he slept again, and I

said, ‘he s.a.w slept as long as he prayed’. Again, he s.a.w. gets up and

repeated the same astion as he had recited the first time.

The Sixth Stage is the least (of the Night Vigil)

Whereby he gets up for a period sufficient to pray four or two raka'ats

or if he finds it difficult to take ablution he would sits facing the Qibla

and occupies himself remembrance [zikr] and invocations [doa] for one

hour or so. For these actions, with the Mercy of Allah S.W.T., it is

record (as his rewards) as though he keeps vigil the whole night.

There was a report, which said, “Pray at night even though for a short

period of time such as of milking a goat.”

This is how to divide (the day into a) routine of worship! So, a seeker

[murid] must choose the most appropriate for himself. If he finds it

difficult upon himself to keep vigil in the middle of the night then he

should endevour to enliven the period between Magrib and `Isha, and

the routine of worship after `isha. Then he should wake up before

subuh, during sahar, such that when the time for subuh arrives he will

not be sleeping. Thus, he is awake at the two ends of the night. This is

the Seventh Stage.

One should observe the length of these periods, whereby the

arrangement of these stages should follow whether the period is long or

short accordingly.

The length of period is not a consideration for the fifth and seventh

stages; neither is there a consideration of whether the two periods are

earlier or later following what is mention above, because the seventh

stage is no difference from what we described in the sixth stage.

Similarly, it is not that the fifth stage differs from what we described in

the fourth stage.

Special Nights and Days of Excellence

Nights of Excellence

You should know that there are fifteen nights in a year that have special

excellence whereby to enliven them is encourage.

The seeker [murid] should not neglect this because these are the seasons

of good deeds and the best time to invest in religion. If a man neglects

the timing of investments, he cannot make profit. When the seeker

[murid] neglects these excellence period he will not succeed.

Six of these nights are in the month of Ramadan, out of which, five are

the odd nights of the last ten days in search for the Blessed Night

[Lailatul Qadar]. Another is the night of 17th Ramadan, that is, the

night whereby the morning was the ‘Day of AlFurqan’ (the day that

separates the truth and false); the day of meeting of two groups (the

believers and the infidels). Events relating to the Battle of Badr

occurred that day.

Ibn Zubair r.a. said, “And that is the night of Lailatul Qadar.”

The remaining nine nights are as follows: (i) the first night of

Muharram; (ii) the night of Ashura; (iii) the first night of Rajab; (iv) the

15th

[nisfu] night of Rajab; (v) the 27th night of Rajab as it is the night

of Prophet’s ascension to heaven [Mi’raj]. There is a prayer of mercy

bequeath on this day whereby the Prophet s.a.w said, “Those who

perform good deeds on this night received a hundred years of rewards”.

On this night, those who pray 12 raka'ats reciting in each Raka'at the

prescribed Fatiha and a chapter of the Quran, then the recite the

tashahhud every two raka’ats, gives salam at the end of it then recite the

following:

‰…ÚªG Ú‹‰À Í…ºÍª ÂfÊ¿‰ZÙªA‰À ÍgA ‰∆B‰ZÊJËm Âj‰JÙ∑ÚA ÛgA‰À ÛgA ‹G ) ١٠٠(

Then seek forgiveness one hundred times by reciting: ÚgA ÂjÍ∞Ê ‰NÊmÚC Then send blessings upon the Prophet s.a.w one hundred times and

invoke whatever he wishes for in this world and the hereafter, and fast

in the morning; verily Allah will grant all his invocation except if he

invokes for sinful things (or wrongdoings).

(vi) Then there is the middle of Shaban [Nisfu Shaban]. During which

one prays one hundred raka'ats and in each recite after Faitha ten times

Ikhlas. They never miss these as we had described in the Book on

nawafil prayers

(vii) Then there are the nights of Arafat.

(viii) The nights of two I'ds. The Prophet s.a.w. said, “One who wakes

up in the nights of two I'ds, his soul will not die when all souls will

die.”

Days of Excellence:

There are nineteen days of excellence during which one continuously

exercises the routine of worship as recommended. They are:

1. The Day of `Arafat.

2. The Day of `Ashura.

3. The 27th

Day of Rejab. It is a day of great honour [Sharif

Azima]. Abu Hurayrah narrated from the Prophet s.a.w that if a man

fasts on the 27th

day of Rejab, Allah S.W.T records it as though he

fasted for sixty months. It is also the day that Allah S.W.T sends

Gabriel a.s. to Muhammad s.a.w. with His message (of his appointment

as Prophet).

4. The 17th

Day of Ramadan. The day on which the battle of Badr

was fought.

5. The 15th Day of Shaban – Nisfu Shaban.

6. The Friday Day

7. The Days of the two I'ds.

8. The well-known days which are the first ten days of Zulhijjah

(other than the Day of Arafat and Day of Haj or ‘Id, that is eight days).

9. And the computed days, that is, the days of Tashriq (the 11th

,

12th

and 13th

of Zulhijjah).

Anas r.a. narrated that the Prophet s.a.w said, “If (your) Friday is safe,

all (your) days are safe. If (your) month of Ramadan is safe, (your)

whole year is safe”.

Some of the learned said, “Whoever accomplished deeds (routine of

worship) on five days on this earth surely will have no work in the

hereafter.” They meant or crave after the two days of `Ids, Friday, Day

of `Arafat and Day of `Ashura.

The days of excellence in the week are Monday and Thursday whereby

all deeds are raised to Allah, the Exalted. The days and months which

are excellent for fasting was recorded in the Book of Fasting and no

need to repeat here. Onlu Allah knows best [Wa’llahu Alam!]

May Allah blessing be upon all the guided servants in all the worlds.