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صحيح البخاري
Bukhari
كتاب الدعواتThe Book of Invocations
بَابُ الدُّعَاءِ إِذَا انْتَبَهَ بِاللَّيْلِ:Chapter.The invocation which may be said by one who wakes up at night.
Hadith 6316
اُردوEn
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ ، حَدَّثَنَا ابْنُ مَهْدِيٍّ ، عَنْ سُفْيَانَ ، عَنْ سَلَمَةَ ، عَنْ كُرَيْبٍ ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : بِتُّ عِنْدَ مَيْمُونَةَ فَقَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأَتَى حَاجَتَهُ ، فَغَسَلَ وَجْهَهُ وَيَدَيْهِ ، ثُمَّ نَامَ ، ثُمَّ قَامَ فَأَتَى الْقِرْبَةَ ، فَأَطْلَقَ شِنَاقَهَا ، ثُمَّ تَوَضَّأَ وُضُوءًا بَيْنَ وُضُوءَيْنِ لَمْ يُكْثِرْ وَقَدْ أَبْلَغَ فَصَلَّى ، فَقُمْتُ فَتَمَطَّيْتُ كَرَاهِيَةَ أَنْ يَرَى أَنِّي كُنْتُ أَتَّقِيهِ فَتَوَضَّأْتُ ، فَقَامَ يُصَلِّي ، فَقُمْتُ عَنْ يَسَارِهِ ، فَأَخَذَ بِأُذُنِي فَأَدَارَنِي عَنْ يَمِينِهِ فَتَتَامَّتْ صَلَاتُهُ ثَلَاثَ عَشْرَةَ رَكْعَةً ، ثُمَّ اضْطَجَعَ فَنَامَ حَتَّى نَفَخَ ، وَكَانَ إِذَا نَامَ نَفَخَ فَآذَنَهُ بِلَالٌ بِالصَّلَاةِ ، فَصَلَّى وَلَمْ يَتَوَضَّأْ ، وَكَانَ يَقُولُ فِي دُعَائِهِ : " اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا ، وَفِي بَصَرِي نُورًا ، وَفِي سَمْعِي نُورًا ، وَعَنْ يَمِينِي نُورًا ، وَعَنْ يَسَارِي نُورًا ، وَفَوْقِي نُورًا ، وَتَحْتِي نُورًا ، وَأَمَامِي نُورًا ، وَخَلْفِي نُورًا ، وَاجْعَلْ لِي نُورًا " ، قَالَ كُرَيْبٌ : وَسَبْعٌ فِي التَّابُوتِ ، فَلَقِيتُ رَجُلًا مِنْ وَلَدِ الْعَبَّاسِ ، فَحَدَّثَنِي بِهِنَّ فَذَكَرَ : عَصَبِي ، وَلَحْمِي ، وَدَمِي ، وَشَعَرِي ، وَبَشَرِي ، وَذَكَرَ خَصْلَتَيْنِ .
Narrated Ibn `Abbas: One night I slept at the house of Maimuna. The Prophet woke up, answered the call of nature, washed his face and hands, and then slept. He got up (late at night), went to a water skin, opened the mouth thereof and performed ablution not using much water, yet he washed al I the parts properly and then offered the prayer. I got up and straightened my back in order that the Prophet might not feel that I was watching him, and then I performed the ablution, and when he got up to offer the prayer, stood on his left. He caught hold of my ear and brought me over to his right side. He offered thirteen rak`at in all and then lay down and slept till he started blowing out his breath as he used to do when he slept. In the meantime Bilal informed the Prophet of the approaching time for the (Fajr) prayer, and the Prophet offered the Fajr (Morning) prayer without performing new ablution. He used to say in his invocation, Allaihumma ij'al fi qalbi nuran wa fi basari nuran, wa fi sam'i nuran, wa'an yamini nuran, wa'an yasari nuran, wa fawqi nuran, wa tahti nuran, wa amami nuran, wa khalfi nuran, waj'al li nuran." Kuraib (a sub narrator) said, "I have forgotten seven other words, (which the Prophet mentioned in this invocation). I met a man from the offspring of Al-`Abbas and he narrated those seven things to me, mentioning, '(Let there be light in) my nerves, my flesh, my blood, my hair and my body,' and he also mentioned two other things."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
This is the very supplication that is recited upon lying down after the Sunnah (voluntary) prayers of Fajr. It is a highly blessed supplication. May Allah, the Exalted, grant all Muslims the ability to act upon it and bestow light in the hearts of everyone. Ameen.
(The correct occasion for this supplication is that when a person has performed the Sunnah of Fajr, he should recite this supplication on the way to the mosque. Nowadays, since it has become common practice to perform the Sunnah prayers in the mosques, then after performing the Sunnah, when one lies down and then sits up, one should recite this supplication.
I have not found any narration regarding reciting this supplication while lying down. And Allah knows best what is correct. — Abdul Rashid Tunisi)
This is the very supplication that is recited upon lying down after the Sunnah (voluntary) prayers of Fajr. It is a highly blessed supplication. May Allah, the Exalted, grant all Muslims the ability to act upon it and bestow light in the hearts of everyone. Ameen.
(The correct occasion for this supplication is that when a person has performed the Sunnah of Fajr, he should recite this supplication on the way to the mosque. Nowadays, since it has become common practice to perform the Sunnah prayers in the mosques, then after performing the Sunnah, when one lies down and then sits up, one should recite this supplication.
I have not found any narration regarding reciting this supplication while lying down. And Allah knows best what is correct. — Abdul Rashid Tunisi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6316
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
It is understood from the narrations of Sahih Muslim that two additional things are the tongue and the self (person).
(Sahih Muslim, Salat al-Musafirin, Hadith: 1797 (763))
The Messenger of Allah sallallahu alayhi wa sallam recited this blessed supplication after the Sunnah of Fajr while proceeding to the mosque, as is evident from the narration of Sahih Muslim.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1799 (763)) (2)
By this is meant the supplication for the attainment of apparent and real light, by which the Messenger of Allah sallallahu alayhi wa sallam himself and his followers will obtain illumination amidst the darknesses of the Day of Resurrection; or it refers to the light of knowledge and guidance, and the granting of success in acts of obedience and steadfastness upon them; or both of these meanings are intended.
And Allah knows best.
(1)
It is understood from the narrations of Sahih Muslim that two additional things are the tongue and the self (person).
(Sahih Muslim, Salat al-Musafirin, Hadith: 1797 (763))
The Messenger of Allah sallallahu alayhi wa sallam recited this blessed supplication after the Sunnah of Fajr while proceeding to the mosque, as is evident from the narration of Sahih Muslim.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1799 (763)) (2)
By this is meant the supplication for the attainment of apparent and real light, by which the Messenger of Allah sallallahu alayhi wa sallam himself and his followers will obtain illumination amidst the darknesses of the Day of Resurrection; or it refers to the light of knowledge and guidance, and the granting of success in acts of obedience and steadfastness upon them; or both of these meanings are intended.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6316
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: The ruling on any issue is fundamentally based on the explicit texts of the Qur’an and Sunnah. Knowing or explaining its wisdom, benefit, or philosophy is not necessary, because there can be differing opinions regarding these aspects. Therefore, Aisha (radi Allahu anha) replied simply that we were commanded to make up (qada) the fasts, but not the prayers. The Imams of the religion generally state the reason or cause for this distinction as follows: Prayers (salat) are performed every day, so making them up would cause hardship and difficulty, whereas fasting (sawm) is only obligatory for one month, and for the remaining eleven months, fasting is not obligatory, so its missed days can be made up at any time.
Therefore, this does not cause hardship or difficulty. Although, an objection may be raised that prayer does not occupy the entire time period, so multiple prayers can be performed in one time, whereas fasting occupies the whole day, so it is not possible to keep more than one fast in a day. For prayer, purification (taharah) is necessary, and during menstruation (hayd) and postnatal bleeding (nifas), a woman cannot attain purity, so prayer is not obligatory upon her—thus, how could making up the prayer be obligatory? And for fasting, purification is not a condition, so for a menstruating woman, in order to provide relief and ease, making up the fast (qada) is obligatory instead of performing it at the prescribed time.
Therefore, this does not cause hardship or difficulty. Although, an objection may be raised that prayer does not occupy the entire time period, so multiple prayers can be performed in one time, whereas fasting occupies the whole day, so it is not possible to keep more than one fast in a day. For prayer, purification (taharah) is necessary, and during menstruation (hayd) and postnatal bleeding (nifas), a woman cannot attain purity, so prayer is not obligatory upon her—thus, how could making up the prayer be obligatory? And for fasting, purification is not a condition, so for a menstruating woman, in order to provide relief and ease, making up the fast (qada) is obligatory instead of performing it at the prescribed time.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 763
Hafiz Muhammad Ameen
1122. Commentary:
➊ Ibn Abbas (radi Allahu anhuma) intentionally spent this night in the blessed chamber of the Prophet (sallallahu alayhi wa sallam) in order to observe the prayer of the Prophet (sallallahu alayhi wa sallam), and for this, he formally sought permission from Maymunah (radi Allahu anha) and, through her, from the Messenger of Allah (sallallahu alayhi wa sallam).
➋ The moderate ablution (wudu) was for sleeping. If it had been for prayer, he would have performed a complete ablution, as he did later.
➌ Here, "light" (nur) refers to knowledge, guidance, and faith, because in numerous places in the Noble Qur’an and the hadiths, the word "nur" is used in these meanings.
➊ Ibn Abbas (radi Allahu anhuma) intentionally spent this night in the blessed chamber of the Prophet (sallallahu alayhi wa sallam) in order to observe the prayer of the Prophet (sallallahu alayhi wa sallam), and for this, he formally sought permission from Maymunah (radi Allahu anha) and, through her, from the Messenger of Allah (sallallahu alayhi wa sallam).
➋ The moderate ablution (wudu) was for sleeping. If it had been for prayer, he would have performed a complete ablution, as he did later.
➌ Here, "light" (nur) refers to knowledge, guidance, and faith, because in numerous places in the Noble Qur’an and the hadiths, the word "nur" is used in these meanings.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1122
