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In the Qur'an, Allah (SWT) delineates the attributes of His most devout devotees,
emphasizing their unwavering commitment to spiritual devotion, particularly
during the night. These individuals are characterized by their detachment from
worldly comforts, spending their nights in worship and seeking closeness to
their Creator. As mentioned in the Qur'an:
" They forsake their beds to invoke their Lord in fear and
hope..."
(As-Sajdah 16)
This devotion entails seeking Allah's guidance, supplicating for His
mercy, and humbling themselves through acts of worship such as bowing (ruku)
and prostration (sujood).
Allah (SWT) commands the Prophet Muhammad (P.B.U.H) to observe night
worship, instructing:
"O you who are enveloped [in a garment], stand [in prayer] at
night, except for a little—half of it, or subtract from it a little, or add to
it. And recite the Qur'an with measured recitation. Indeed, We will cast upon
you a weighty word." (Al-Muzzammil 1-5)
This divine directive reflects not only a ritual practice but also an
inner discipline aimed at self-restraint and spiritual elevation. The Prophet's
(P.B.U.H) practice further exemplifies the profundity of this instruction, as
he adhered to a regular cycle of rest in the early part of the night and
spiritual engagement during the latter hours.
In elaboration, Allah (SWT) reveals the spiritual efficacy of the night
vigil:
"Indeed, the night prayer is most effective for restraining the
soul and most suitable for words of prayer." (Al-Muzzammil 6)
The Qur'anic insight underscores the intrinsic value of night worship,
asserting that it is not only an act of devotion but a means to purify the soul
and strengthen one’s connection with the Divine. The wisdom in this practice
lies in its capacity to restrain the ego and align the individual’s will with
Allah’s command.
This guidance is grounded in the natural order established by Allah
(SWT). The Qur'an affirms:
"And We made your sleep [a means of] rest, and made the night as a
covering, and made the day for seeking livelihood." (An-Nisa 10)
Here, Allah (SWT) highlights the equilibrium between the cycles of day
and night, each serving a specific purpose: the night for rest and reflection,
the day for engaging with the world. This structure is central to human
well-being and spiritual balance.
Furthermore, the Qur'an encourages moderation in all matters, including
sleep. Excessive sleep leads to mental lethargy, while insufficient sleep
impedes cognitive and spiritual function. In this context, the Prophet Muhammad
(P.B.U.H) exemplified the middle path, guiding his companions towards a
balanced life of spiritual devotion, physical rest, and worldly engagement. A
narration from Sahih al-Bukhari recounts that the Prophet (P.B.U.H) once
asked Abdullah ibn Umar (R.A):
"Is it true that you fast every day and spend the night in
prayer?"
When Abdullah ibn Umar (R.A) affirmed, the Prophet (P.B.U.H) replied:
"No, do not do so. Fast sometimes and break your fast at other
times. Sleep and engage in prayer. Verily, your body has a right over you, and
so does your eye."
This guidance reiterates the Islamic principle of balance in all aspects
of life—encouraging both spiritual discipline and physical well-being. By
upholding this equilibrium, one cultivates a life that is spiritually enriching
and harmoniously aligned with both the temporal and eternal aspects of
existence.
In conclusion, the Qur'anic teachings on the balance between worldly
activities and spiritual devotion serve as a framework for achieving both
individual and collective flourishing. It is through this careful balance that
believers can maintain a deep connection with their Creator, find peace in the
hereafter, and fulfill their obligations in the world.
The Qur’an presents the night as a time for
repose and the day for livelihood, both serving distinct yet complementary
purposes for the human being. As expressed in Sūrat an-Naml (86),
"Did they not see that We made the night for rest and the day for
livelihood? Indeed, in this are signs for the believers who reflect." This
verse underscores the inherent order and wisdom in the alternation of day and
night, and their respective functions in the natural rhythm of life. The
Prophet Muhammad (P.B.U.H), exemplifying the ideal balance between rest and
worship, would maintain a ritualistic approach to his sleep, which aligned with
the Qur'anic guidelines for reflection, self-control, and piety.
In his nightly routine, the Prophet
(P.B.U.H) would perform ablution (wudu) before lying down, ensuring both
physical and spiritual cleanliness. He would often recite portions of the
Qur'an before sleep, utilizing the quietude of the night to engage in reflection
and supplication. The Prophet (P.B.U.H) made it a practice to recite specific
supplications prior to rest, notably:
"O my Lord, in Your name I lay down my side, and in Your care I raise
it again. If You take my soul during the night, then have mercy upon it, and if
You leave it, then protect it as You protect Your righteous devotees."
Another supplication that was commonly
recited by the Prophet (P.B.U.H) prior to sleep was:
"Praise and gratitude are for Allah
alone, who has provided for us, sustained us, and guided us in our affairs. He
has granted us a home, while many people have neither a protector nor a place
of refuge."
This supplication reflects the Prophet’s (P.B.U.H) conscious acknowledgment of
divine provision and guidance, recognizing the fleeting nature of worldly
possessions and the eternal reliance upon Allah's mercy.
The Prophet's (P.B.U.H) bedding was
intentionally simple. His mattress, crafted from leather filled with palm
fibers, reflected his life of asceticism. According to the narration by Hafsa
(R.A), the Prophet (P.B.U.H) used a mat that was doubled over for added
support, illustrating his detachment from luxury. He refrained from using soft,
expensive bedding, which was a norm among the rulers of his time. In a poignant
narration, when Abdullah ibn Mas'ud (R.A) observed the marks left on the
Prophet's (P.B.U.H) body from the rough mat, he wept. The Prophet (P.B.U.H)
reassured him, saying:
"There is no need for tears. They
have this world, but we have the Hereafter."
This response epitomizes the Prophet's (P.B.U.H) understanding of the transient
nature of worldly comforts and his unwavering focus on the Hereafter.
In addition to his simplicity in bedding,
the Prophet (P.B.U.H) maintained a careful order in his household before rest.
He would ensure that all food and drink were covered, and that any fire was
extinguished. This practice of precaution, even in matters as mundane as
preparing the home for sleep, underscores the Prophet’s (P.B.U.H) mindfulness
and his commitment to preserving the sanctity of all aspects of life.
Furthermore, before resting, the Prophet (P.B.U.H) would engage in specific
supplications and recite Surah al-Ikhlas, Surah al-Falaq, and Surah an-Nas. He
would then rub his hands over his body after blowing on them, an act
symbolizing spiritual purification and protection.
The Prophet’s (P.B.U.H) choice of sleeping
on his right side, placing his right cheek on his hand, is a practice rooted in
both physiological benefit and spiritual significance. His practice of shaking
out his bedding before lying down, coupled with his early awakening for prayer,
highlights his devotion to maintaining an equilibrium between his physical and
spiritual needs.
The Prophet (P.B.U.H) demonstrated the
profound relationship between spiritual discipline and physical well-being,
offering a paradigm that balances rest, work, and worship. His habits exemplify
the Islamic principle of moderation (wasatiyyah), ensuring that neither sleep
nor wakefulness was excessive, but rather both were conducive to a life of
piety, productivity, and reflection. By adhering to such practices, the Prophet
(P.B.U.H) provided an ideal example for his followers, illustrating how to
navigate the temporal world while remaining spiritually grounded.
Tajalliyat-The Divine Manifestation
KHWAJA SHAMS-UD-DEEN AZEEMI
IN THE NAME OF ALLAH, THE MERCIFUL, THE BENEVOLENT
Dedicated to those scientists, who are inching towards the cognizance of the facts, spotlighted by Allah Almighty, in the wake of their intelligent observation for the top vertex of scientific achievement, which is not other than the "Disastrous end of the Universe". And this is probably during 15th century of Lunar calendar.
