Sunan an-Nasa'i 1732

Overview & Central Theme

This hadith, recorded by Imam An-Nasa'i in his Sunan (1732), delineates the Prophetic practice (Sunnah) in Witr prayer—both in its recitation and its concluding supplication. The Messenger of Allah ﷺ would recite three specific surahs: Al-A'la (87), Al-Kafirun (109), and Al-Ikhlas (112), which collectively encapsulate the core of Islamic monotheism (Tawhid): glorification of Allah's transcendence, declaration of disassociation from disbelief, and affirmation of His absolute oneness. The hadith further prescribes the dhikr following the taslim—"Subhanal-Malikil-Quddus" (Glory be to the Sovereign, the Most Holy)—repeated three times, with the voice raised on the third repetition. This demonstrates the integration of worship's form (fiqh) with its spiritual essence (ihsan), teaching the believer to seal the night prayer with both structured recitation and heartfelt glorification, thereby sanctifying the heart and affirming Allah's absolute sovereignty and purity.

Context & Linguistic Insights

The chain of transmission runs through Shu'bah ibn al-Hajjaj, a master of hadith criticism, from Salamah ibn Kuhayl and Zubayd ibn al-Harith, both reliable narrators, from Dharr ibn Abdillah al-Hamdani, from Ibn Abdur-Rahman ibn Abza, from his father Abdur-Rahman ibn Abza, a Companion who reported this practice. The term "Witr" (odd-numbered prayer) is derived from the root w-t-r, signifying singularity, reflecting the prayer's nature as the final odd-numbered unit of the night. The recitation of Al-A'la ("Glorify the Name of your Lord, the Most High") emphasizes tasbih (glorification) of Allah's supreme attributes; Al-Kafirun ("Say: O you disbelievers!") establishes a categorical separation between faith and disbelief; and Al-Ikhlas ("Say: He is Allah, the One") affirms tawhid in its purest form. The phrase "Subhanal-Malikil-Quddus" combines two divine names: Al-Malik (The Sovereign), denoting absolute dominion, and Al-Quddus (The Most Holy), denoting absolute purity and transcendence from any imperfection. The instruction to "raise the voice the third time" (yarfa'u biha sawtahu) indicates a deliberate audible emphasis, transforming the dhikr into a public declaration of Allah's sanctity, even in the quiet solitude of night prayer.

Key Scholarly Insights & Legal Benefits

• The permissibility and recommendation of reciting these three surahs in Witr is established by this authentic report, with scholars (including the Hanafi, Shafi'i, and Hanbali schools) agreeing on their virtue, though other surahs are also permissible—the key is consistency and presence of heart.
• The dhikr "Subhanal-Malikil-Quddus" after the Witr taslim is a confirmed Sunnah (mustahabb), with the raising of the voice on the third repetition serving as a means to invigorate the heart and remind others of Allah's sanctity, as noted by Imam Ibn Hajar al-Asqalani in his commentary on the related narration in Sahih al-Bukhari.
• This hadith illustrates the principle of "tadarruj" (gradual elevation) in worship: the believer moves from structured recitation (qira'ah) to spontaneous glorification (tasbih), showing that outward acts of worship are intended to cultivate inner states of reverence and awe.

"The Prophet ﷺ combined in Witr the three surahs that summarize the Quran's message: glorification of Allah, disavowal of shirk, and affirmation of His oneness. This is a complete lesson in tawhid, and his saying 'Subhanal-Malikil-Quddus' after the prayer is a seal of sanctification, purifying the servant's worship from any trace of heedlessness." — Imam Ibn Rajab al-Hanbali, Jami' al-'Ulum wa al-Hikam

Daily Life & Spiritual Application

In our contemporary lives, this hadith offers a profound blueprint for spiritual discipline. When performing Witr, even if one is not a hafiz, one can memorize and recite these three short surahs, reflecting on their meanings: that Allah is the Most High, that we sever ties with all forms of false worship (whether idolatry, materialism, or ego), and that He alone is worthy of our devotion. The post-taslim dhikr—repeated three times with the third raised—teaches us to conclude our acts of worship with conscious glorification, not rushing away. In daily life, this translates to ending each task, each prayer, and each day with a verbal and heartfelt acknowledgment of Allah's sovereignty and purity. The raising of the voice, when done without ostentation, can be a means of inspiring family members or fellow worshippers, turning private devotion into a gentle communal reminder. Ultimately, this hadith calls us to integrate the outward form (sunnah) with the inward reality (ikhlas), ensuring that our nights—and our lives—are sealed with the remembrance of the King, the Most Holy.