Guidelines and Rulings of Tahajjud Prayer in Light of Authentic Hadiths

Compiled by: Khalil-ur-Rahman Chishti (Hafidhahullah)

The Shari’ah Ruling on Tahajjud​

The Tahajjud prayer is a voluntary act of worship and not obligatory. Only the five daily prayers are obligatory. The Prophet Muhammad ﷺ said to a man:

خمس صلوات فى اليوم والليل

(Translation of Hadith in Sahih Bukhari, Book of Testimonies, Hadith 2678)
"There are only five prayers prescribed during the day and night."
The man asked, "Is there anything else obligatory on me?" The Prophet ﷺ replied, "No, except what you offer voluntarily."

Thus, while Tahajjud is voluntary, it holds special significance for the leaders and virtuous individuals of the Ummah. Scholars such as Hasan al-Basri (d. 110 AH) and Ibn Sirin (Rahimahullah) emphasized its importance for the pious.

Time for Tahajjud Prayer​

The time for Tahajjud begins after ‘Isha prayer and continues until Fajr. (Sahih Muslim: 736)
It can be offered:

① Early in the night
② In the middle of the night
③ At the last third of the night (this is the most virtuous time).

Anas bin Malik (RA) stated:
"We used to observe the Prophet ﷺ praying during various parts of the night." (Sahih Bukhari, Book of Tahajjud, Hadith 1141)

Ibn Hajar Al-Asqalani (d. 852 AH) explained:
"The Prophet ﷺ would pray Tahajjud at various times based on his convenience, but the last third of the night is the most virtuous."

Congregational Tahajjud Prayer is Permissible​

The Prophet ﷺ performed Tahajjud both individually and in congregation. Congregational performance of voluntary prayers, such as Tahajjud, is established through authentic narrations:

1. With Abdullah bin Abbas (RA):
   The Prophet ﷺ prayed in congregation during the night. (Sahih Bukhari: 859)
2. With Hudhaifa bin Yaman (RA):
   He performed night prayers together. (Sahih Muslim: 772)
3. With Anas bin Malik (RA):
   He led a congregational Tahajjud prayer. (Sahih Bukhari: 860)
4. In Ramadan (Taraweeh):
   The Prophet ﷺ prayed both individually and in congregation during Ramadan. (Sahih Bukhari: 1129)
5. Other examples include prayers for eclipses (Khusuf) and rain (Istisqa), both of which are voluntary and performed in congregation. (Sahih Muslim: 797, 414)

Etiquette and Practices of Tahajjud​

1. Intention Before Sleeping​

Before sleeping, make the intention to wake up for Tahajjud. Even if you fail to wake up, you will be rewarded for your intention.
The Prophet ﷺ said:
"If someone intends to pray at night but oversleeps, their intention will be recorded, and their sleep will be considered as a gift from Allah." (Sunan An-Nasa'i: 1765)

2. Sunnah Dua Upon Waking Up​

When waking up, recite the following dua:

الحمد لله الذى احيانا بعد ما أماتنا وإليه النشور

"All praise is due to Allah, Who has given us life after causing us to die, and to Him is the return." (Sahih Bukhari: 6325)

Specific Practices During Tahajjud​

Recitation of Surah Aal-e-Imran​

It is Sunnah to recite the last ten verses of Surah Aal-e-Imran (3:190–200) after waking up for Tahajjud.
(Sahih Bukhari: 4580, Sahih Muslim: 376)

Special Dua for Tahajjud​

When the Prophet ﷺ would wake up for Tahajjud, he recited this dua:

(Translation of the Tahajjud dua in Sahih Bukhari: 1120)
"O Allah, all praise is for You; You are the light of the heavens and the earth… Forgive me for what I have done previously and what I will do later, for what I have concealed and what I have made public."

Number of Rak‘ahs in Tahajjud​

The Prophet ﷺ offered Tahajjud in various ways. The number of rak‘ahs varied between four and twelve based on convenience.

1. Minimum Four Rak‘ahs: (Abu Dawood: 1155)
2. Common Practice: Six, eight, or ten rak‘ahs (Sahih Muslim: 1720)
3. Preferred Number: Eight rak‘ahs (Sahih Bukhari: 1147)
4. Maximum Twelve Rak‘ahs: (Sahih Muslim: 1744)

Offering Tahajjud in Twos​

It is Sunnah to offer Tahajjud in sets of two rak‘ahs, with a single rak‘ah of Witr at the end. (Sahih Bukhari: 1137, Sahih Muslim: 736)

Importance of Consistency in Tahajjud​

The Prophet ﷺ emphasized the spiritual benefits of regular Tahajjud. It fosters discipline, spiritual growth, and connection with Allah. Tahajjud was used as a primary method for the early spiritual training of the Companions during the Makkan period.

May Allah grant us the ability to incorporate Tahajjud into our lives. Ameen.

Reciting Tahajjud Prayer Audibly or Silently​

The recitation during Tahajjud prayer can be both audible (Jahri) and silent (Sirri), as evidenced by the Sunnah.

1. Narration from Aisha (RA):
   
   ربما اسر و ربما جهر
   (Abu Dawood: 1437)
   "Sometimes the Prophet ﷺ would recite silently, and sometimes he would recite audibly."
2. Abdullah ibn Abbas (RA):
   He reported that during Tahajjud, the Prophet ﷺ recited at a volume audible enough for those in the same room to hear him.
3. Moderation in Recitation Volume:
   The Prophet ﷺ recommended a balanced approach to recitation. He advised Abu Bakr (RA) to slightly raise his voice and Umar (RA) to lower his voice slightly during prayers, illustrating the importance of balance.

Recitation from the Mushaf During Tahajjud​

Since Tahajjud is a voluntary (Nafl) prayer, it is permissible for someone who is not a Hafidh (memorizer of the Qur'an) to recite from the Mushaf (physical copy of the Qur'an).

• Aisha (RA):
  She would have her freed slave Dhakwan lead her in prayer while reciting from the Mushaf.
  (Sahih Bukhari: Book of Adhan, Chapter on Leading Prayer as a Freed Slave)

Preferred Recitation in Tahajjud​

In light of the final verse of Surah Al-Muzzammil:

فاقرءوا ما تيسر من القرآن

"Recite as much of the Qur'an as is easy for you."
A person may recite as much as they find convenient, but longer recitations are preferred and highly virtuous.

1. Endurance of the Prophet ﷺ:
   The Prophet ﷺ would sometimes recite for so long that his feet would swell. (Sahih Muslim: 2819)
2. Best Prayer:
   When asked about the most virtuous prayer, he replied:
   
   طول القنوت
   (Sahih Muslim: 1258)
   "The one with the longest standing (recitation)."
3. Repetition of Verses:
   On one occasion, the Prophet ﷺ repeated the following verse from Surah Al-Ma'idah (5:118) the entire night until morning:
   
   إن تعذبهم فإنهم عبادك وإن تغفر لهم فإنك أنت العزيز الحكيم
   (Nasai: Book of Opening Prayer, Hadith 1000)
   "If You punish them, they are Your servants, but if You forgive them, You are the All-Mighty, the All-Wise."

Long Recitation During Tahajjud​

The Prophet ﷺ would recite long portions of the Qur'an during Tahajjud.

• Hudhayfah (RA):
  He narrated: "I once prayed Tahajjud with the Prophet ﷺ. He began with Surah Al-Baqarah. I thought he would stop after 100 verses, but he continued. Then he recited Surah Al-Nisa, followed by Surah Aal-e-Imran, all in one prayer." (Sahih Muslim: 1814)

Prolonged Sujood in Tahajjud​

The Prophet ﷺ would sometimes remain in Sujood during Tahajjud for as long as it would take to recite fifty verses. In Sujood, he would supplicate abundantly.

• Aisha (RA):
  "His prostration would last as long as it takes to recite fifty verses." (Sahih Muslim: 1074)
• The Prophet ﷺ instructed:
  
  وأما السجود فاجتهدوا في الدعاء فقمن أن يستجاب لكم
  (Sahih Bukhari: 1123)
  "In Sujood, strive to make supplications, for it is likely they will be accepted."

Quality of Tahajjud Prayer​

The Prophet ﷺ’s Tahajjud was characterized by beauty and grace.

• Aisha (RA):
  "He would pray four rak‘ahs, and do not ask about their beauty and length. Then he would pray another four, equally beautiful and long. Then he would pray three rak‘ahs (Witr)." (Sahih Bukhari: 1147)

This shows the Prophet ﷺ prioritized quality over quantity in prayer.

Reflection During Tahajjud​

Ibn Abbas (RA): While explaining the verse وأقوم قيلا (Al-Muzzammil), he stated:

"Tahajjud provides the best opportunity to reflect deeply on the Qur'an."
(Abu Dawood: 1109)

Consistency in Tahajjud​

Tahajjud should be performed with regularity but without excessive burden. The Prophet ﷺ advised:

"Perform only as much as you can sustain. Allah does not tire until you do."
(Sahih Bukhari: 451)

Making Up Missed Tahajjud​

For those who habitually perform Tahajjud but miss it due to a valid excuse, it is Sunnah to make up for it during the day.

• Aisha (RA):
  "If the Prophet ﷺ missed Tahajjud due to illness or any other reason, he would make up for it by offering twelve rak‘ahs during the day." (Sahih Muslim: 1744)

Etiquette of Recitation in Tahajjud​

1. Recite Slowly and Clearly:
   The Qur'an commands:
   
   وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا
   (Al-Muzzammil: 4)
   "And recite the Qur'an slowly and distinctly."
2. Articulate Every Letter:
   Um Salama (RA) described the Prophet’s recitation as:
   "He would articulate every letter clearly."
   (Tirmidhi: 2927)
3. Pause at the End of Verses:
   He would pause briefly after each verse for contemplation.
4. Respond to the Qur'an:
   If a verse mentioned praise, seeking forgiveness, or seeking refuge, he would respond accordingly.
5. Be Moved by the Qur'an:
   The Prophet ﷺ would often weep during recitation out of fear and love for Allah.

Improving the Quality of Prayer​

To enhance the spiritual impact of our prayers, we must:

1. Embrace the Love of the Prophet ﷺ:
   Cultivate love for his Sunnah.
2. Work on Self-Improvement:
   Focus on quality rather than quantity in prayers.
3. Consistency and Reflection:
   Make a habit of regular Tahajjud and reflect on its meanings.

Through consistent effort, one’s prayer can reach the level of Ihsan (excellence), as taught by the Prophet ﷺ. May Allah grant us the ability to improve our prayers. Ameen.

Etiquettes and Practices of Reciting Quran During Tahajjud Prayer​

Pausing After Every Verse​

Umm Salamah (RA) narrates:

"The Messenger of Allah ﷺ would recite each verse individually, pausing at the end of each. He would recite:

﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (Al-Fatihah: 1)

and pause. Then he would recite:

﴿الرَّحْمَٰنِ الرَّحِيمِ﴾* (Al-Fatihah: 2)

and pause. Then he would recite:

﴿مَالِكِ يَوْمِ الدِّينِ﴾* (Al-Fatihah: 3)."*

(Abu Dawood: 3487)

Reflection:
How beautiful would it be if our Imams and reciters adopt this Sunnah of the Prophet ﷺ in their recitation, pausing meaningfully to emphasize the beauty and depth of the Qur'an.

Responding to Verses of Tasbeeh, Dua, and Istia’dha​

Hudhayfah ibn al-Yaman (RA) narrates:
"One night I stood in prayer with the Messenger of Allah ﷺ. When he came across verses of Tasbeeh (glorification), he would glorify Allah. When he came across verses of Dua (supplication), he would supplicate. When he came across verses of Istia’dha (seeking refuge), he would seek refuge."
(Sahih Muslim: 772)

For example, when reciting the last verse of Surah At-Tin:

أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ

"Is Allah not the most just of all judges?"

The Prophet ﷺ would respond:

بَلَى وَأَنَا عَلَى ذَٰلِكَ مِنَ الشَّاهِدِينَ

"Yes, indeed, and I am among those who bear witness to this."

(Tirmidhi: 3270)
When reciting the last verse of Surah Al-Qiyamah, he would say:

سُبْحَانَكَ اللَّهُمَّ فَبَلَى

"Glory be to You, O Allah, indeed!"

(Ibn Abi Hatim)

Crying in Tahajjud​

The Prophet ﷺ would cry during prayer out of fear and humility before Allah.

1. Abdullah ibn Shakhir (RA):
   "I saw the Messenger of Allah ﷺ praying, and from his chest came a sound like the boiling of a pot due to his weeping."
   (Nasai: 1199, Abu Dawood: 799)
2. Listening to Quran and Crying:
   Once, the Prophet ﷺ asked Abdullah ibn Mas’ud (RA) to recite Quran. When he reached the verse:
   
   فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا
   (How will it be when We bring a witness from every nation, and We bring you [O Muhammad] as a witness over these?) (Surah An-Nisa: 41)
   The Prophet ﷺ said, "Stop here." Abdullah ibn Mas’ud (RA) reported: "I looked up and saw the eyes of the Prophet ﷺ shedding tears."
   (Sahih Bukhari: 4582)

Tahajjud Before the Battle of Badr​

On the night before the Battle of Badr, the Prophet ﷺ stood in Tahajjud under a tree, weeping and praying until dawn.

Ali (RA) narrates:
"On the night of Badr, there was no one standing in prayer except the Prophet ﷺ. He stood under a tree, praying and crying until morning."
(Sahih Ibn Hibban)

Reflection for Leaders:
This teaches military and political leaders that victory is not merely dependent on material resources but also on humility, submission to Allah, and seeking His support.

Crying of Prophets and Scholars​

1. The Prophets:
   Allah mentions in Surah Maryam (19:58):
   
   إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا
   (When the verses of the Most Merciful were recited to them, they fell in prostration, weeping.)
2. The Scholars:
   Allah describes those given knowledge in Surah Al-Isra (17:107-109):
   
   وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا
   (They fall upon their faces weeping, and it increases them in humility.)

Weeping of Abu Bakr (RA)​

During his early years in Makkah, Abu Bakr (RA) would often pray in a small mosque near his home, reciting the Quran and crying. Women and children of Quraysh would gather to listen to him. This upset the leaders of Quraysh, who sought to prevent him from reciting publicly.
(Sahih Bukhari: 3905)

Weeping of Umar (RA)​

1. During Recitation:
   Once, Umar (RA) recited Surah At-Tur (52:7):
   
   إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ
   (Indeed, the punishment of your Lord will surely come to pass.)
   He began weeping so intensely that he fell ill, and people visited him to inquire about his health.
   (Ibn Al-Qayyim, Al-Jawab Al-Kafi)
2. During Tahajjud:
   Abdullah ibn Umar (RA) narrates:
   "Umar would wake his family for Tahajjud just before Fajr, reciting the verse:
   
   وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا
   (Command your family to pray and be steadfast in it.) (Surah Taha: 132)

Recitation with Fear of Allah​

The Prophet ﷺ said:

"The best reciter is one who, when you listen to him, you feel that he fears Allah."
(Ibn Majah: 1101)
Reflection:
Recitation of the Quran should not just be an art form but a means of absorbing and conveying the fear of Allah.

Quranic Knowledge and Leadership​

Islamic leadership places great emphasis on Quranic knowledge.

1. Governorship Based on Quranic Knowledge:
   The Prophet ﷺ appointed Uthman bin Abi Al-As (RA) as the governor of Ta’if at a young age because he had deep knowledge of Surah Al-Baqarah.
   (Al-Bayhaqi)
2. Council of Umar (RA):
   Umar (RA) formed his council of advisors from those deeply knowledgeable in the Quran, irrespective of their age.
   Ibn Abbas (RA):
   "The members of Umar’s council were scholars of the Quran, whether they were old or young."
   (Sahih Bukhari: 4642)

Reflection:
In today’s governance, how often is knowledge of the Quran a criterion for leadership positions?

The Crisis of Leadership in the Muslim Ummah​

The decline in the Muslim Ummah’s leadership reflects a fundamental disconnect with the Quran. Leadership here encompasses political, military, religious, economic, scientific, literary, and media influencers.

Questions for Reflection:

1. Do our leaders have proficiency in Arabic, the language of the Quran?
2. Do they comprehend the Quran or reflect on its meanings during Tahajjud?
3. Do they cry out of humility when reciting or listening to the Quran, as the Prophet ﷺ and his Companions did?

Iqbal's Words Resonate:

"Attar, Rumi, Razi, Ghazali –
Without the weeping of dawn, all efforts are futile."
The revival of the Muslim Ummah is tied to the Quran. The progress of the common Muslims depends on a Quranically-grounded leadership capable of bringing the community closer to Allah.

Curriculum for the Common Muslim vs. Leaders​

For Common Muslims:​

Ordinary Muslims have simpler obligations. A Bedouin once asked the Prophet ﷺ for guidance on entering Paradise. The Prophet ﷺ responded:

1. Worship Allah alone, without associating partners.
2. Perform the obligatory prayers.
3. Pay the obligatory Zakat.
4. Observe the fasts of Ramadan.

The Bedouin promised:
"By the One in Whose Hand is my soul, I will not add or subtract anything from this."
The Prophet ﷺ then said:
"Whoever wishes to see a person of Paradise should look at him."
(Sahih Bukhari and Sahih Muslim)

Key Insight:
The Bedouin was given obligations suited to his understanding, abilities, and responsibilities.

For Leadership:​

Leaders carry greater responsibilities and thus require more comprehensive knowledge and qualities. Examples include:

1. Khilafah (Caliphate):
   Allegiance to the Caliph is conditional upon adherence to Quran and Sunnah.
2. Judges (Qadi):
   Must be deeply versed in all legal and constitutional rulings of Islam.
3. Military Commanders:
   Must know all commands of peace and war in the Quran and Sunnah.
4. Economists:
   Must study Islamic rulings on finance and economics.

This principle extends to every field of expertise. Leadership demands profound Quranic understanding and adherence to divine guidance.

Tahajjud in the Early Days of Islam​

Initial Command for Tahajjud:​

Tahajjud was commanded early in Islam, likely around the 2nd year of Prophethood, as seen in Surah Al-Muzzammil. At that time, the five daily prayers had not yet been made obligatory (they were instituted during the Mi'raj in the 12th year of Prophethood).

The initial command required:

"Stand up in prayer during the night except for a little – half the night or a little less, or a little more."
(Surah Al-Muzzammil: 2-4)

Relaxation in Command:​

After approximately 10 years, Allah granted relief in the same Surah:

"Recite as much of the Quran as is easy for you. Allah knows that among you are those who are ill, others traveling for livelihood, and others fighting in Allah's cause."

(Surah Al-Muzzammil: 20)
Reasons for Relaxation:

1. Accommodation for those who were ill.
2. Consideration for those seeking lawful sustenance.
3. Facilitation for those engaged in jihad.

This flexibility exemplifies Islam’s accommodating nature, allowing believers to adapt based on circumstances.

Final Witr Prayer​

The Witr prayer should be the last prayer before Fajr. The Prophet ﷺ said:
"Conclude your night prayer with Witr."
(Nasai: 1661)

Witr can be offered in odd numbers: 1, 3, 5, 7, or 9 rak‘ahs. It is impermissible to pray Witr twice in one night.

The Quranic Foundation of Leadership​

1. Early Islamic Leadership:
   • Leaders like Abu Bakr, Umar, Uthman, and Ali (RA) had a deep understanding of the entire Quran and all the sayings of the Prophet ﷺ.
2. Spiritual Preparation:
   • The Prophet ﷺ and his Companions emphasized Tahajjud as a means of spiritual training.
   • Early Quranic chapters, such as Surah Al-Muzzammil, laid the foundation for night prayers and the recitation of Quran as a means of strengthening faith.
3. Knowledge-Based Governance:
   • Leadership in Islam is knowledge-driven, not age-based. Umar (RA) appointed young scholars of the Quran to his advisory council, regardless of age.
     (Sahih Bukhari: 4642)

Key Reflections for Today's Leaders​

1. Proficiency in Quran:
   Do leaders in politics, economics, or media prioritize Quranic knowledge?
2. Connection with Prayer:
   Do they reflect deeply on the Quran during Tahajjud or seek its guidance in decision-making?
3. Role of Humility and Worship:
   The Prophet ﷺ's night-long prayers before major battles, such as Badr, teach that reliance on Allah precedes all worldly strategies.
4. Accountability to Quranic Standards:
   Can modern leadership claim adherence to the divine curriculum prescribed for their fields?

Conclusion​

The Muslim Ummah's path to revival lies in reconnecting its leadership and individuals with the Quran. The Quran is not merely a book of rituals but a comprehensive guide that shapes character, ethics, and governance. Leadership in Islam, be it political, military, economic, or social, demands a profound understanding of the Quran and a commitment to its principles.

The Prophet ﷺ and his Companions set a timeless example of how Quranic reflection, nightly prayers like Tahajjud, and a strong spiritual connection with Allah form the foundation of true leadership. Today, our leaders and influential figures must embody these principles to inspire and guide the Ummah toward collective success and divine favor.

For the common Muslim, the focus should remain on fulfilling obligatory acts and striving for a deeper connection with Allah through acts of devotion. Together, a Quran-centric leadership and an engaged community can restore the glory of the Ummah and secure the pleasure of Allah.

Let us strive to align our lives with the Quran’s guidance and work collectively to create a future rooted in faith, reflection, and excellence. May Allah grant us righteous leaders and make us among those who uphold His commands. Ameen.