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الفتح الربانی
Fath al-Rabbani
أبواب صلاة الليل والوترChapters on Night Prayer and Witr
بَابُ مَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا فِي صِفَةِ صَلَاةِ رَسُولِ اللَّهِ صَلَّىChapter on What is Narrated from Ibn Abbas Regarding the Description of the Prophet’s Prayer
Hadith 2140
اُردوEn
وَعَنْهُ أَيْضًا قَالَ: بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ مِنَ اللَّيْلِ قَضَى حَاجَتَهُ ثُمَّ غَسَلَ وَجْهَهُ وَيَدَيْهِ ثُمَّ قَامَ فَأَتَى الْقِرْبَةَ فَأَطْلَقَ شِنَاقَهَا ثُمَّ تَوَضَّأَ وُضُوءً بَيْنَ الْوُضُوءَيْنِ لَمْ يُكْثِرْ وَقَدْ أَبْلَغَ، ثُمَّ قَامَ فَصَلَّى فَقُمْتُ فَتَمَطَّأْتُ كَرَاهِيَةَ أَنْ يَرَى أَنِّي كُنْتُ أَرْتَقِبُهُ، فَتَوَضَّأْتُ فَقَامَ يُصَلِّي فَقُمْتُ عَنْ يَسَارِهِ فَأَخَذَ بِأُذُنِي فَأَدَارَنِي عَنْ يَمِينِهِ فَتَتَمَّمَ صَلَاةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ مِنَ اللَّيْلِ ثَلَاثَ عَشْرَةَ رَكْعَةً، ثُمَّ اضْطَجَعَ فَنَامَ حَتَّى نَفَخَ، وَكَانَ إِذَا نَامَ نَفَخَ، فَأَتَاهُ بِلَالٌ فَأَذَّنَهُ بِالصَّلَاةِ فَقَامَ فَصَلَّى وَلَمْ يَتَوَضَّأْ وَكَانَ يَقُولُ فِي دُعَائِهِ: ((اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا وَفِي بَصَرِي نُورًا، وَفِي سَمْعِي نُورًا، وَعَنْ يَمِينِي نُورًا، وَعَنْ يَسَارِي نُورًا، وَمِنْ فَوْقِي نُورًا، وَمِنْ تَحْتِي نُورًا، وَمِنْ أَمَامِي نُورًا، وَمِنْ خَلْفِي نُورًا، وَأَعْظِمْ لِي نُورًا))، قَالَ كُرَيْبٌ وَسَبْعٌ فِي التَّابُوتِ، قَالَ فَلَقِيْتُ بَعْضَ وَلَدِ الْعَبَّاسِ فَحَدَّثَنِي بِهِنَّ فَذَكَرَ عَصَبِي وَلَحْمِي وَدَمِي وَشَعْرِي وَبَشَرِي قَالَ وَذَكَرَ خَصْلَتَيْنِ
It is also narrated from Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him), he says: I spent the night at the house of my maternal aunt, Sayyida Maymunah (may Allah be pleased with her). The Messenger of Allah (peace and blessings be upon him) woke up during the night, relieved himself, then (for cleanliness and freshness) washed his face and hands, then got up and came to the water-skin, untied its strap, and performed a moderate ablution, but in any case, the ablution was complete. Then he stood up and began to pray. I also got up and stretched (and pretended to be asleep), so that the Messenger of Allah (peace and blessings be upon him) would not realize that I was watching him (to observe his actions and movements). In any case, I performed ablution, and the Messenger of Allah (peace and blessings be upon him) was standing and praying. I also came and stood on his left side. The Messenger of Allah (peace and blessings be upon him) took hold of my ear and turned me to his right side. That night, the Messenger of Allah (peace and blessings be upon him) prayed thirteen rak‘ahs. Then he lay down and slept until his snoring could be heard. Usually, whenever he slept, the sound of snoring would be heard. Meanwhile, Sayyiduna Bilal (may Allah be pleased with him) came to him and informed him about the prayer. So the Messenger of Allah (peace and blessings be upon him) got up and prayed without performing ablution. In his supplication, the Messenger of Allah (peace and blessings be upon him) was saying: “O Allah! Place light in my heart, light in my sight, light in my hearing, light on my right, light on my left, light above me, light beneath me, light in front of me, and light behind me, and make the light great for me.” Qareeb says: There were seven things in the chest (but now I have forgotten them). I met one of the children of Sayyiduna Abbas, and he mentioned those things to me as follows: “In my sinews, my flesh, my blood, my hair, and my skin (place light),” and he also mentioned two other qualities.
Brief Explanation
Benefits: … Kurayb says: The meaning and interpretation of "wa sab‘un fi al-tabut" (seven things are in the tabut) is a matter of scholarly disagreement. Hafiz Ibn Hajar said: Ibn Battal and Dawudi said: By this is meant the chest. Ibn Battal also gave the example that just as a person who memorizes knowledge is said to have his knowledge kept in a tabut (chest). Imam Nawawi and others said: By tabut is meant the ribs and other things that surround the heart; they are likened to that tabut in which belongings are kept safe. The intended meaning is that the narrator wants to say that the seven words were in his heart, but he has forgotten them. Another opinion is that it refers to seven lights that were written in that tabut in which there was tranquility (sakinah) for the Children of Israel. Ibn al-Jawzi said: By tabut, the narrator means a box, i.e., seven things were written in a box in his possession, which he does not remember at this time. I (Ibn Hajar) say: The last meaning is supported by the narration of Abu ‘Awanah (2/312), according to which Kurayb says: And six are written with me in the tabut. Whereas Qurtubi in al-Mufhim and someone else have said with certainty that by tabut is meant the body, i.e., the seven mentioned things are related to the human body, unlike those that have passed, because they are related to meanings and accidents, such as the six directions. Dawudi said: By tabut is meant the scroll that was with the descendants of ‘Abbas. At the end of the hadith, the two qualities refer to the tongue and the soul, as is known from the narration of Muslim (763). (Fath al-Bari: 11/117) The light that the Prophet sallallahu alayhi wa sallam asked for in various directions and limbs refers to the clarification of the truth, its illumination, and guidance towards it. The Prophet sallallahu alayhi wa sallam mentioned his six directions and most of his limbs and asked for light, so that there would remain no possibility of being distant from guidance from any direction.
