Nasai

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.

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)

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.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Shinaaq:
This refers to the rope with which a water-skin is tied to a peg, and it also refers to the strap with which the mouth of the water-skin is tied.

(2)
Tamataytu:
I stretched (i.e., I took a stretch/yawned).

(3)
Sab‘an fi al-Tabut:
There is a difference of opinion regarding its meaning.
Some have interpreted it as "chest" (sadr),
some as the ribs and the area around the heart,
some as "box" (chest/coffer),
meaning "seven things are written in my box," but the correct meaning is that these are seven things related to the human body, but I have forgotten them.
Therefore, his student Salamah ibn Kuhayl asked a son of Abbas radi Allahu anhuma,
he mentioned those seven things,
but Salamah forgot "tongue" (lisan) and "soul" (nafs),
and mentioned the remaining five.

Benefits and Issues:
➊
From this hadith, it is understood that for the validity of congregation and leadership (imamah), it is not necessary that the imam intends to lead someone in prayer, because the Messenger of Allah sallallahu alayhi wa sallam was performing his own prayer, and afterwards, without prior notice, Ibn Abbas radi Allahu ta‘ala anhuma joined him,
from which it is known that the prayer of a minor child and his becoming a follower (muqtadi) is valid.

➋
If there is only one follower (muqtadi), he will stand on the right side; if, due to unfamiliarity, he stands on the left side, he should be turned from behind to the right side.

➌
To inquire into the circumstances of a pious or righteous person with the intention of emulating them is correct.

➍
The Prophet sallallahu alayhi wa sallam used to supplicate for light (nur) at night, the purpose of which was: O Allah, fill my heart,
my body,
my soul,
my physical form and every part of my body, and every vein and fiber of mine with light. Not only make me light from head to toe, but make my surroundings, in front of me, behind me, above me, below me—every direction—filled with light,
so that I may become a beacon for people in every respect and in every capacity, and that in my every word, deed, and movement there is nothing but light.

➎
It is also understood from this hadith that Ibn Abbas radi Allahu ta‘ala anhuma did not consider the Prophet sallallahu alayhi wa sallam to be ‘alim al-ghayb (knower of the unseen), for he says that he stretched and got up so that the Prophet sallallahu alayhi wa sallam would not think that he was awake to observe his circumstances.

➏
According to Imam Qastallani, the son of Abdullah ibn Abbas was Ali ibn Abdullah.

Hadith Commentary: Benefits and Issues: ➊
From some narrations, it is understood that the Prophet (sallallahu alayhi wa sallam) initially performed two light (khafif) units of prayer (rak‘ahs), which the narrator here has overlooked.
But according to other narrations, he performed two.
Then the Prophet (sallallahu alayhi wa sallam) performed three separate sets of two rak‘ahs each, with lengthy standing (qiyam), bowing (ruku‘), and prostration (sujud), and each time he slept in between.
And then, to remove the effects of sleep, he used the tooth-stick (miswak) and performed ablution (wudu), and recited the verses of Al ‘Imran.
In this way, he performed six rak‘ahs.
After this, the Prophet (sallallahu alayhi wa sallam) performed five rak‘ahs, and in these as well, he performed four as two and two, and at the end, he performed one witr.
The narrator, by including the witr performed separately after the last set of two, made it three witr,
whereas in detailed narrations, it is mentioned that the Prophet (sallallahu alayhi wa sallam) performed thirteen rak‘ahs that night.
And he gave salam at the end of every two rak‘ahs, and at the end performed one witr. Therefore, the meaning of concise and brief narrations will be determined in the light of detailed narrations; otherwise, there will be a contradiction, because from this narration it appears that the Prophet (sallallahu alayhi wa sallam) performed a total of nine rak‘ahs,
but in previous narrations, it has already been explicitly mentioned that thirteen rak‘ahs were performed.

➋
From this narration, it is understood that the Prophet (sallallahu alayhi wa sallam) used to sleep after every two rak‘ahs, and upon rising to pray again, he would perform ablution (wudu) with full care.
Therefore, if a person, after waking from sleep, performs ablution again, it will be a cause of alertness and vigor for him.
The sleep of the Prophet (sallallahu alayhi wa sallam) does not invalidate ablution.
Despite this, the Prophet (sallallahu alayhi wa sallam) performed ablution, but it appears that on this night, he acted differently from his usual routine.
Sleeping after every two rak‘ahs was not his regular practice, nor was it his blessed habit to perform ablution again after rising.
And generally, the Prophet (sallallahu alayhi wa sallam) would perform eleven rak‘ahs, and would recite the Du‘a-e-Noor while going to the mosque, whereas on this night, the Prophet (sallallahu alayhi wa sallam) recited this supplication in prayer and in prostration as well.

Hadith Commentary:
Vocabulary of the Hadith:
لَقِيتُ:
I waited,
paid attention.
جَفْنَةٌ:
(large vessel).
قَصْعَةٌ:
bowl.

Benefits and Issues:
From this hadith, it is understood that the Prophet (sallallahu alayhi wa sallam) made the supplication of light (du‘a-e-noori) in his prayer and in his prostration (sajdah) as well. While from some of the narrations that come later, it is understood that the Prophet (sallallahu alayhi wa sallam) made this supplication on the way while going for prayer. It appears that the Prophet (sallallahu alayhi wa sallam) made this supplication on all three occasions that night, and he (sallallahu alayhi wa sallam) supplicated for every limb of his to be illuminated or for his entire being to be light, so that each of his limbs would perform only that function for which it was created.

And none of his limbs would be deprived of the light of knowledge and guidance; rather, the six directions (jihāt sittah) of the Prophet (sallallahu alayhi wa sallam) would be illuminated with light and radiance, and in every direction around him, the light of knowledge and guidance would spread.