Sunan Abi Dawud

Sunan Abi Dawud 1364

On The Night Prayer
Prayer (Kitab Al-Salat): Voluntary Prayers Search within the hadiths
Sunan Abi Dawud 1364
Arabic hadith text
حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ شُعَيْبِ بْنِ اللَّيْثِ، حَدَّثَنِي أَبِي، عَنْ جَدِّي، عَنْ خَالِدِ بْنِ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلاَلٍ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، أَنَّ كُرَيْبًا، مَوْلَى ابْنِ عَبَّاسٍ أَخْبَرَهُ أَنَّهُ، قَالَ ‏:‏ سَأَلْتُ ابْنَ عَبَّاسٍ كَيْفَ كَانَتْ صَلاَةُ رَسُولِ اللَّهِ صلى الله عليه وسلم بِاللَّيْلِ قَالَ ‏:‏ بِتُّ عِنْدَهُ لَيْلَةً وَهُوَ عِنْدَ مَيْمُونَةَ،فَنَامَ حَتَّى إِذَا ذَهَبَ ثُلُثُ اللَّيْلِ أَوْ نِصْفُهُ اسْتَيْقَظَ فَقَامَ إِلَى شَنٍّ فِيهِ مَاءٌ فَتَوَضَّأَ وَتَوَضَّأْتُ مَعَهُ، ثُمَّ قَامَ فَقُمْتُ إِلَى جَنْبِهِ عَلَى يَسَارِهِ فَجَعَلَنِي عَلَى يَمِينِهِ، ثُمَّ وَضَعَ يَدَهُ عَلَى رَأْسِي كَأَنَّهُ يَمَسُّ أُذُنِي كَأَنَّهُ يُوقِظُنِي فَصَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ، قُلْتُ ‏:‏ فَقَرَأَ فِيهِمَا بِأُمِّ الْقُرْآنِ فِي كُلِّ رَكْعَةٍ ثُمَّ سَلَّمَ ثُمَّ صَلَّى حَتَّى صَلَّى إِحْدَى عَشْرَةَ رَكْعَةً بِالْوِتْرِ، ثُمَّ نَامَ فَأَتَاهُ بِلاَلٌ فَقَالَ ‏:‏ الصَّلاَةُ يَا رَسُولَ اللَّهِ ‏.‏ فَقَامَ فَرَكَعَ رَكْعَتَيْنِ، ثُمَّ صَلَّى لِلنَّاسِ ‏.‏
Translation
The client of Ibn 'Abbas said that he asked him

How would the Messenger of Allah (ﷺ) pray during the night ? He replied: I spent a night with him when he was with Maimunah. He slept and awoke when half the night or one-third of it had passed. He stood up and went to a leather bad containing water. He performed ablution and I also performed ablution with him. He then stood up and I also stood at his left side. He made me stand at his right side. He then put his hand upon my head, as he was touching my ear and awakening me. He then prayed two light rak'ahs and recited Surah al-Fatihah in each of them, and uttered the salutation. He then prayed eleven rak'ahs observing the witr and slept. Then Bilal came to him and said: Prayer, Messenger of Allah. He got up and prayed two rak'ahs, and then led the people in the prayer.

Commentary

Overview & Central Theme

This hadith, narrated by Ibn Abbas (may Allah be pleased with him), offers a vivid and detailed glimpse into the nightly worship (Qiyam al-Layl) of the Messenger of Allah (ﷺ). The central theme is the prophetic model of voluntary night prayer—its moderate length, its structure, and the profound humility and presence of heart with which it was performed. It underscores that the Prophet's (ﷺ) worship was not merely a ritual but a living, heartfelt communion with Allah, balancing brevity with depth, and demonstrating that the best of deeds are those done consistently, even if they are light. The hadith also highlights the Prophet's (ﷺ) gentle teaching method, as he personally guided a young companion in the proper etiquette of prayer.

Context & Linguistic Insights

The narration occurs during the Prophet's (ﷺ) stay at the house of his wife Maimunah (may Allah be pleased with her), where Ibn Abbas, her nephew, was spending the night. The term "Qiyam" (standing) refers to the night prayer, and the phrase "half the night or one-third of it had passed" indicates the Prophet's (ﷺ) practice of praying in the latter part of the night, a time of divine descent and mercy. The key phrase "two light rak'ahs" (rak'atayn khafifatayn) signifies the Sunnah of beginning the night prayer with two short units, establishing a state of readiness and focus. The word "Witr" (odd number) refers to the concluding prayer of the night, which the Prophet (ﷺ) prayed as eleven rak'ahs, a number that includes the two light rak'ahs and the Witr itself, reflecting a complete and balanced night vigil. The Prophet's (ﷺ) action of placing Ibn Abbas on his right side is a profound lesson in the etiquette of prayer alignment, as the follower stands to the right of the Imam, not the left.

Key Scholarly Insights & Legal Benefits

  • Structure of Night Prayer: The hadith establishes the recommended format of Qiyam al-Layl: beginning with two light rak'ahs, followed by additional rak'ahs in pairs, and concluding with Witr. The total of eleven rak'ahs is the most authentic and frequent number reported from the Prophet (ﷺ), as confirmed by the majority of scholars.
  • Position of the Follower: When praying in congregation, the follower should stand to the right of the Imam, as demonstrated by the Prophet (ﷺ) moving Ibn Abbas to his right side. This is a clear legal ruling (fiqh) derived from this action, agreed upon by the jurists.
  • Gentle Teaching and Mercy: The Prophet's (ﷺ) action of touching Ibn Abbas's ear and gently waking him illustrates the prophetic method of education—combining physical gentleness with spiritual guidance, showing that teaching is an act of compassion, not harshness.
  • Consistency over Quantity: The Prophet (ﷺ) prayed "light" rak'ahs, yet they were filled with sincerity and presence. This teaches that the quality of prayer, not its length, is what matters most to Allah, as long as it is performed with devotion and consistency.
"The night prayer of the Prophet (ﷺ) was eleven rak'ahs, and he would pray them with excellence, prolonging the recitation and bowing and prostration, yet he would say, 'The best prayer is that which is done with humility and presence of heart.'" — Imam Ibn Rajab al-Hanbali, commenting on the essence of Qiyam al-Layl.

Daily Life & Spiritual Application

This hadith invites every believer to cultivate a personal connection with Allah through the night prayer, even if it is brief. The key is not to overwhelm oneself but to establish a consistent, sincere practice. Begin with two light rak'ahs after Isha or before sleeping, and gradually increase as one's spiritual capacity grows. The Prophet's (ﷺ) example teaches us to be gentle with ourselves and others in worship, avoiding extremism while seeking excellence (Ihsan). In our daily lives, we can apply this by making our prayers—obligatory and voluntary—moments of true presence, free from haste and distraction. Moreover, the hadith encourages us to be patient and kind in teaching others, especially the young, guiding them with love and wisdom, just as the Prophet (ﷺ) did with Ibn Abbas. Let us strive to make our homes places where the remembrance of Allah is alive, and where the night is not merely for sleep but also for intimate conversation with our Lord.