The late-night prayer, known as Salat al-Layl, holds a distinguished place in Islamic worship, emphasizing the importance of spiritual devotion and personal connection with Allah. Performed during the last third of the night, Tahajjud is a time for reflection, repentance, and supplication, allowing believers to seek forgiveness, guidance, and blessings in a tranquil setting. The significance of this prayer is deeply rooted in the Qur’an and Hadith, where it is praised as a means to attain closeness to Allah and as an avenue for answering prayers. It is not only a demonstration of faith and discipline but also an opportunity for spiritual rejuvenation and enhancement of one’s character. The late-night Prayer exemplifies the profound relationship between the believers and their Creator, fostering a sense of humility and awareness of one’s spiritual needs.
Significance of Late-night Prayer
Late-night prayer usually called Salat al-Layt is among the daily supererogatory prayers (Nawāfil) that is highly recommended[1]. It is one of the regular practices of the holy Prophet and his pure Household[2]. Similarly, those servants of Allah who wish to purify their souls, enliven their hearts, strengthen their will, and perfect their sincerity always use most of the last part of the night to worship Allah. Thus, the honor and greatness of a believer lies in his praying at night. Meanwhile, the following are some of the marvelous benefits attributed to the late-night prayer in accordance with the Qur’an and Hadiths:
- Superabundant Rewards: The late-night prayer is among the acts of worship (Ibadah) whose rewards lie absolutely with God. The rewards for those who rise by night to glorify and worship Allah cannot be described[3]. Thus, Almighty Allah has not specified its reward in the Qur’an due to its greatness with Him[4]: “No one knows what delights have been kept hidden for them [in the Hereafter] as a reward for what they used to do[5].”
- Gaining Proximity to God: The night is generally the best period for communication with God. Indeed, those who wish to attain proximity to God forego a part of their sleep, and wake up in the middle of the night to communicate with their Lord. The late-night prayer is thus one of the most effective ways of achieving closeness to Allah[6].
- Elevated Position: For the extraordinary spiritual effects of observing the late-night prayer, Allah raises the human being to a position of glory and praise. Such a position is an elevated position with Allah, which only a few people can attain: “And keep vigil for a part of the night, as a supererogatory [devotion] for you. It may be that your Lord will raise you to a praiseworthy station[7].”
- 4. Forgiveness of Sins: The Almighty God has promised to forgive the sins of those who sacrifice their sleep and comfort for the pleasure of observing the late-night prayer[8].
- 5. Brightness of faces: One who recites the late-night prayer shall be bestowed with the brightness of the face and the purity of the soul[9].
- 6. Sound Health: Allah -out of His kindness- bestows on the one who observes the late-night prayer with sound health and a healthy body[10].
- 7. Provision of sustenance: One of the benefits attributed to the observance of late-night prayer is the provision for the needs of its observants[11].
How to observe the late-night prayer
In the first instance, it is pertinent to say that the best-known time for the late-night prayer is from midnight to the Fajr (dawn) prayer. According to reports, the closer the late-night prayer is to the Fajr, the greater the reward. However, those who find it very difficult to observe it at this period may observe it at the beginning of the night.
Generally, the prayer consists of 8 raka’at prayers of 2 sets each. Then, followed by 2 raka’at (units) of the ‘Shaf’i’ and 1 rak’ah (1 unit) of ‘Witr’ prayers respectively[12]. Therefore, the total number of raka’at (units) to be observed at the late-night is eleven[13].
Meanwhile, for the first 8 raka’at of the late-night prayer, it is recommended to recite Surat al-Fatiha and Surat al-Ikhlas (chapter 112) in the first rak’ah (unit) while Surat al-Fatiha and Surat al-Kafirun (chapter 109) in the second rak’ah (unit). However, any Surah (chapter) of the Qur’an could be recited after Surat al-Fatiha in the remaining 6 raka’at (units).
However, for the Shaf’i prayer, it is recommended to recite Surat al-Fatiha with Surat al-Nas (chapter 114) in the first rak’ah (unit) while Surat al-Fatiha with Surat al-Falaq (chapter 113) is recommended in the second rak’ah.
For the Witr prayer, Surat al-Fatiha and the following three chapters of the Qur’an are to be recited respectively: Surat al-Ikhlas (3 times), Surat al-Falaq, and Surat al-Nas (once). Thereafter, a supplication (i.e., Qunut) is recited[14].
In the Qunut, it is recommended to seek the forgiveness of Allah for at least forty people among the believers (living or dead) in a format like “… اللَّهُمَّ اغفِر لِـ” Meaning: “O Allah! Forgive (mentioning the name)”
Then, one should request for forgiveness of Allah 70 times for his misdeeds.
“اَستَغفِرُ اللهَ رَبِّی وَ أَتُوبُ إِلَیه”
I seek the forgiveness of Allah; my Lord and I turn to Him in repentance
And recite 7 times: “هَذَا مَقَامُ العَائِذِ بِك مِن النارِ” (This is the position of one who seeks refuge in You from the fire.)
Then, the word “العَفوُ” )meaning: I ask for Your pardon) should be repeated 300 times and finally, say:
رَبِّ اغفِر لِی و ارحَمنِی، وَ تُب عَلَیَّ إِنَّكَ أَنتَ التَّوَابُ الرَّحِیمُ
My Lord! Forgive me, have mercy on me, and turn to my plight. For surely, You are the All-Forgiving, the All-Compassionate.
Thereafter, the prayer should be completed and immediately after the ‘Tasleem’, the Tasbih az-Zahra (i.e., Allahu Akbar [34 times], Alhamdulillah [33 times], and Subhanallah [33 times]) is highly recommended.
Impediments to Observing the Late-night Prayer
Communicating with God in solitude, particularly in the middle of the dark night is one of the distinguished attributes of the special servants of God. They forgo their sleep and pleasure simply to gain the pleasure of God while the nonchalant ones remain heedless and the negligent ones sleep throughout the night. The Qur’an while describing these special servants of Allah says: “Their sides vacate their beds to supplicate their Lord in fear and hope, and they spend out of what We have provided them[15].”
However, some people were deprived of this special and unique opportunity of communicating with their Lord at night either due to some spiritual or non-spiritual factors. According to Imam Sadiq (peace be upon him), telling lies is one of the sins that serve as an impediment to observing the late-night prayer. That is to say, one who is fond of telling lies shall be deprived of the divine grace of waking up for the late-night prayer. “Imam al-Sadiq (a.s.) said, ‘Verily a man tells a lie and he is deprived of the night prayer as a result[16].”
Similarly, in one of the explanations of the Commander of Faithful; Ali ibn Abu-Talib (peace be upon him), he declared that sin is a serious obstacle towards attaining proximity to Allah and it is indeed a great impediment to observing the late-night prayer: Imam Ali (a.s) replied a man who said to him, ‘I have been deprived of [the opportunity to] pray in the night’, ‘You are one whose has been tied down by your sins[17].’
Meanwhile, it is pertinent to say that apart from the sins, there are some other non-spiritual factors (such as overeating or eating heavy meals at night and late-night sleep) which may also serve as an obstacle to waking up for the late-night prayer. In light of this, it is expected of every believer who truly desires to take pleasure in communicating with Allah in solitude at night to avoid sins, overeating, or heavy meals at night and to endeavor to have a brief sleep in the daytime and to sleep early at night.
Conclusion
Late-night prayer, known as Salat al-Layl, holds significant importance in Islam, both in the Qur’an and through various Hadiths, particularly within Shia tradition.
The Late-Night Prayer (Tahajjud) represents a profound aspect of Islamic worship, emphasizing the believer’s dedication to spiritual growth and a deeper connection with Allah (SWT). Its timing during the serene hours of the night allows for sincere reflection, heartfelt supplication, and seeking forgiveness, making it a powerful tool for personal transformation. The significance of Tahajjud is underscored by its mention in the Quran and Hadith, where it is highlighted as a means of attaining divine mercy and guidance. By regularly engaging in this prayer, individuals cultivate discipline, humility, and a heightened awareness of their spiritual needs, ultimately enriching their faith and fostering a greater sense of purpose in their lives.
References
[1] . Sayyid Ali Sistani, The Islamic Laws, Recommended (Mustaḥabb) Prayers
[2] . One of the peculiarities of the Holy Prophet is that the late-night prayer was made compulsory for him.
[3] . Mustadrak al-Wasail, vol. 6, p. 333, Hadith No 19.
[4] . Majlisi, Bihar al-Anwar, vol. 8, p. 126, Hadith 27.
[5] . Qur’an 32: 17.
[6] . Kanz al Ummal Hadith 21428.
[7] . Qur’an 17: 79.
[8] . Mustadrak al-Wasail, vol. 6, p. 330 Hadith No 9.
[9] . ‘Ilal al-Shara’i, vol. 2, p. 363, Hadith 1.
[10] . Mustadrak al-Wasail, vol. 6, p. 331 Hadith No 14.
[11] . Mustadrak al-Wasail, vol. 6, p. 331, Hadith No 13; ‘Ilal al-Shara’i, vol. 2, p. 363, Hadith 1.
[12] . It was the Prophetic Sunnah to observe the Shaf’i and the Witr prayers after the late-night prayer rather than after the Isha’i (evening) prayer.
[13] . When there is not enough time, it is recommended to at least recite the last three Raka’ats (the Shaf’i and Witr prayers), or even just the last rak’ah of Witr prayer.
[14]. Generally, the Qunut is recommended after every two rak’ah of a prayer. It is recited after the recitation of the surah (a chapter) in the second rak’ah at the standing position. However, the Qunut explained above in the Witr prayer may be suspended if there is no adequate time for it.
[15] . Qur’an 32: 16.
[16] . Sheikh Sadūq, ‘Ilal al-Shara’i, p. 362, no. 2.
[17] . Kulayni, Al-Kafi, vol. 3, p. 450, Hadith No. 34.
