Sunan Abi Dawud

Sunan Abi Dawud 1346

On The Night Prayer
Prayer (Kitab Al-Salat): Voluntary Prayers Search within the hadiths
Sunan Abi Dawud 1346
Arabic hadith text
حَدَّثَنَا عَلِيُّ بْنُ حُسَيْنٍ الدِّرْهَمِيُّ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ بَهْزِ بْنِ حَكِيمٍ، حَدَّثَنَا زُرَارَةُ بْنُ أَوْفَى، ‏:‏ أَنَّ عَائِشَةَ، - رضى الله عنها - سُئِلَتْ عَنْ صَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي جَوْفِ اللَّيْلِ، فَقَالَتْ ‏:‏ كَانَيُصَلِّي صَلاَةَ الْعِشَاءِ فِي جَمَاعَةٍ، ثُمَّ يَرْجِعُ إِلَى أَهْلِهِ فَيَرْكَعُ أَرْبَعَ رَكَعَاتٍ، ثُمَّ يَأْوِي إِلَى فِرَاشِهِ وَيَنَامُ وَطَهُورُهُ مُغَطًّى عِنْدَ رَأْسِهِ، وَسِوَاكُهُ مَوْضُوعٌ حَتَّى يَبْعَثَهُ اللَّهُ سَاعَتَهُ الَّتِي يَبْعَثُهُ مِنَ اللَّيْلِ، فَيَتَسَوَّكُ وَيُسْبِغُ الْوُضُوءَ، ثُمَّ يَقُومُ إِلَى مُصَلاَّهُ فَيُصَلِّي ثَمَانِ رَكَعَاتٍ يَقْرَأُ فِيهِنَّ بِأُمِّ الْكِتَابِ وَسُورَةٍ مِنَ الْقُرْآنِ وَمَا شَاءَ اللَّهُ، وَلاَ يَقْعُدُ فِي شَىْءٍ مِنْهَا حَتَّى يَقْعُدَ فِي الثَّامِنَةِ، وَلاَ يُسَلِّمُ، وَيَقْرَأُ فِي التَّاسِعَةِ، ثُمَّ يَقْعُدُ فَيَدْعُو بِمَا شَاءَ اللَّهُ أَنْ يَدْعُوَهُ، وَيَسْأَلُهُ وَيَرْغَبُ إِلَيْهِ وَيُسَلِّمُ تَسْلِيمَةً وَاحِدَةً شَدِيدَةً، يَكَادُ يُوقِظُ أَهْلَ الْبَيْتِ مِنْ شِدَّةِ تَسْلِيمِهِ، ثُمَّ يَقْرَأُ وَهُوَ قَاعِدٌ بِأُمِّ الْكِتَابِ، وَيَرْكَعُ وَهُوَ قَاعِدٌ، ثُمَّ يَقْرَأُ الثَّانِيَةَ فَيَرْكَعُ وَيَسْجُدُ وَهُوَ قَاعِدٌ، ثُمَّ يَدْعُو مَا شَاءَ اللَّهُ أَنْ يَدْعُوَ، ثُمَّ يُسَلِّمُ وَيَنْصَرِفُ، فَلَمْ تَزَلْ تِلْكَ صَلاَةَ رَسُولِ اللَّهِ صلى الله عليه وسلم حَتَّى بَدَّنَ فَنَقَصَ مِنَ التِّسْعِ ثِنْتَيْنِ، فَجَعَلَهَا إِلَى السِّتِّ وَالسَّبْعِ وَرَكْعَتَيْهِ وَهُوَ قَاعِدٌ حَتَّى قُبِضَ عَلَى ذَلِكَ صلى الله عليه وسلم ‏.‏
Translation
Narrated Aisha, Ummul Mu'minin

Zurarah ibn Awfa said that Aisha was asked about the midnight prayer of the Messenger of Allah (ﷺ).

She said: He used to offer his night prayer in congregation and then return to his family (in his house) and pray four rak'ahs. Then he would go to his bed and sleep, but the water for his ablution was placed covered near his head and his tooth-stick was also kept there until Allah awakened him at night.

He then used the tooth-stick, performed ablution perfectly then came to the place of prayer and would pray eight rak'ahs, in which he would recite Surah al-Fatihah, and a surah from the Qur'an as Allah willed. He would not sit during any of them but sit after the eighth rak'ah, and would not utter the salutation, but recite (the Qur'an) during the ninth rak'ah. Then he would sit and supplicate as long as Allah willed, and beg Him and devote his attention to Him; He would utter the salutation once in such a loud voice that the inmates of the house were almost awakened by his loud salutation. He would then recite Surah al-Fatihah while sitting, bow while sitting, and then recite the Qur'an during the second rak'ah, and would bow and prostrate while sitting. He would supplicate Allah as long as He willed, then utter the salutation and turn away.

This amount of prayer of the Messenger of Allah (ﷺ) continued till he put a weight. During that period he retrenched two rak'ahs from nine and began to pray six and seven rak'ahs standing and two rak'ahs sitting. This continued till he died.

Commentary

Overview & Central Theme

This profound narration from Aisha (may Allah be pleased with her) unveils the meticulous and deeply spiritual nature of the Prophet's ﷺ night prayer (Qiyam al-Layl), revealing a dynamic and evolving worship that balances profound devotion with physical mercy. The central theme is the excellence of the night prayer as a living, breathing act of intimacy with Allah—neither rigid nor monotonous—but a flexible, heartfelt communion that adapts to the worshipper's state. It highlights the Prophet's ﷺ perfect synthesis of outward form (fiqh) and inward presence (khushu'), demonstrating that the night prayer is a journey of the soul, punctuated by measured movements, heartfelt supplication, and a profound connection that even the household could sense in the loudness of his salutation. The hadith also underscores the divine wisdom in the Prophet's ﷺ gradual reduction of prayer as he aged, teaching us that consistency and sincerity outweigh sheer quantity, and that Allah loves the enduring deed, even if small.

Context & Linguistic Insights

The narration is a detailed eyewitness account from Aisha (RA), the Mother of the Believers, answering Zurarah ibn Awfa's inquiry about the Prophet's ﷺ midnight prayer. The term "night prayer" (Salat al-Layl) here refers to the voluntary Tahajjud, distinct from the obligatory Witr. The phrase "water for his ablution was placed covered near his head" (wa-inna 'inda ra'sihi rakwatan mughattat) uses "rakwah", a small leather water vessel, kept covered to protect it from impurities—a subtle yet powerful lesson in hygiene and ritual purity. The "tooth-stick" (siwak) was kept nearby, showing the Prophet's ﷺ constant readiness for prayer and his emphasis on oral purification. The description "he would not sit during any of them" (la yajlisu fi shay'in minhunna) and "he would utter the salutation once in such a loud voice" (yusallimu taslimatan yusmi'una) linguistically emphasizes the distinct structure of his prayer: nine rak'ahs with a single sitting and salutation, and the audible, confident completion of the prayer. The term "retrenched" (naqasa) in the later phase indicates a deliberate, wisdom-filled reduction, highlighting that the Prophet's ﷺ worship was not a fixed ritual but a responsive, living practice.

Key Scholarly Insights & Legal Benefits

  • Jurisprudential Flexibility: The hadith demonstrates that the night prayer (Tahajjud) is not fixed in number; it can be prayed in varied formats (e.g., eight rak'ahs with one sitting, or six and seven standing with two sitting). This establishes the principle that the prayer of the night is a flexible act of devotion, not a rigid obligation, allowing the worshipper to adapt to their capacity and state.
  • Ethical & Spiritual Excellence (Ihsan): The Prophet's ﷺ practice of beginning the night with a congregational prayer at home, then resting, and later rising for a lengthy, detailed prayer, teaches us the balance between rest and worship. His use of the siwak, perfect ablution, and audible salutation highlight the importance of completing each act with excellence and mindfulness, turning every movement into a form of dhikr.
  • Consistency Over Quantity: The Prophet's ﷺ reduction from nine to six or seven rak'ahs in his later years, as reported by Aisha, underscores a key principle: as the body weakens, the spirit's sincerity must remain. This aligns with the Prophetic guidance, "The most beloved of deeds to Allah are those that are most consistent, even if small." It is a mercy for the Ummah, showing that worship is sustainable and should not lead to burnout.
"The Prophet ﷺ used to pray nine rak'ahs in the night, and when he grew older and heavier, he prayed seven. This is a proof that the night prayer is not fixed, and that a person may pray according to his ability, as long as he maintains the spirit of devotion and humility." — Imam Ibn Hajar al-Asqalani, Fath al-Bari

Daily Life & Spiritual Application

For a Muslim today, this hadith is a treasure map to a vibrant night life of the soul. It teaches us to prepare for worship with tangible rituals: keep a siwak and a water bottle by your bedside, ready to purify yourself the moment you awaken. It encourages us to pray in the quiet of the night, even if only a few rak'ahs, with a loud enough salutation to remind ourselves and our household of the beauty of this act. The Prophet's ﷺ example of praying some rak'ahs sitting when fatigued is a direct permission for the elderly, the ill, or the exhausted, ensuring that the connection with Allah is never severed. Moreover, the hadith inspires us to view our worship as a dynamic relationship—not a mechanical routine—where we can adjust our prayers to our physical and spiritual energy, always prioritizing sincerity (ikhlas) and presence of heart. By emulating this balance, we transform our nightly prayers from a mere ritual into a profound, personal conversation with Allah, finding peace and strength that carries us through the day.