There is a strong connection between worship at night and enjoying a lofty rank in the sight of Allah. At night, when one sacrifices the comfort of their sleep and the company of their spouse, and instead turns towards their Creator, their heart brimming with His love and trembling from His fear—they are closer to receiving the exclusive outpourings of Allah’s mercy and light.
The night time is more conducive to reflecting upon and reciting the words of Allah. Allah (subḥānahū wa taʿālā) says, “Indeed, worship in the night is more impactful and suitable for recitation” (73:6).
Tahajjud leaves a deep impression on the soul. In the stillness of the night, the heart is calmer, distractions are limited, and one is able to absorb the weighty message of Allah (subḥānahū wa taʿālā).
Imām al-Nawawī (raḥimahullāh) states that one should devote more time to reciting at night, as Allah (subḥānahū wa taʿālā) says, “…There are some among the People of the Book who are upright, who recite Allah’s revelations throughout the night, prostrating” (3:113).
“Those before you saw the Qur’ān as a correspondence from their Lord; they would ponder upon it at night and review it in the day.” – al-Ḥasan al-Baṣrī (raḥimahullāh)
The People of the Qur’an
Tahajjud was a norm in the earlier generations outside of Ramaḍān. Abū al-Aḥwaṣ al-Ḥabashī (raḥimahullāh) said, “Indeed a person would go out in the districts at night, and would hear a buzzing like the buzzing of bees from the residents (i.e. everyone was reciting Qur’ān). What is wrong with these people; they feel secure from what the (earlier ones) used to fear?”
Allah (subḥānahū wa taʿālā) has made the night prayer one of the criteria of knowledge. Thus, a person’s neglect of the night prayer is an indicator of their ignorance. Allah says, “Is one who worships devoutly during the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say: ‘Are those who know equal to those who do not know?’ Only those who have understanding will take heed” (39:9).
The scholars of the past considered tahajjud as essential for students of knowledge. ʿĀsim al-Bayhaqī (raḥimahullāh) said: “I spent a night in the company of Aḥmad b. Ḥanbal (raḥimahullāh). He brought the water and placed it down (for me to do wuḍū’ at night). When the morning came, he looked at the water and found it as it was. He said, “SubhanAllah! A man seeking knowledge does not have a wird at night?!’”
I recite the Qur’ān, and I reflect on a verse, and it leaves me mind-boggled. I am astonished at those who have memorised the Qur’ān, how do they enjoy sleep? And how can they occupy themselves with a worldly thing whilst they are reciting the words of Allah? If they had understood what they were reciting, recognised its worth, derived pleasure through it and experienced the sweetness of intimately conversing with Him—then they would not wish to sleep out of happiness from what they have been given.” – Aḥmad b. al-Ḥawārī (raḥimahullāh)
