‘Ibad al-Rahman Part 2 – Steadfast Observance of Prayer: ‘Abd al-Razzaq al-Badr

Sheikh ‘Abd al-Razzaq al-Badr, one of the contemporary scholars of al-Madinah, wrote a small booklet on the qualities of the ‘Ibad al-Rahman – servants of the Most Merciful – mentioned in the end of Surah al-Furqan. We have translated this booklet in a series of posts. This section discusses the second quality listed:

الصفة الثانية : محافظتهم على الصلاة، لاسيَّما قيام الليل

قال عز وجل : [ وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا ] ـ

The Second Characteristic: Their Consistent Performance of the Prayers, Especially the Night Prayers

Allah said:

وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا

And those who spend the night before their Lord, prostrate and standing. [25:64]

ومن صفات عباد الرحمن الظاهرة محافظتهم على أداء الصلاة التي هي أعظم الأعمال البدنية، فرضًا و نفلًا، لاسيما صلاة الليل، فإنها سنةٌ مؤكدة عن رسول الله وجاء في فضْل المحافظة عليها أحاديث عديدة، ولهذا جاء التنصيص عليها في الآية السابقة أنها منْ صفات عباد الرحمن. ـ

One of the visible characteristics of the ‘ibad al-Rahman – the slaves of the Most Merciful – is their steadfast observance of the prayers, which are the greatest form of bodily worship. They faithfully perform both the obligatory and optional prayers, especially the night prayers which are a strongly emphasized sunnah of Allah’s Messenger. There are many hadith narrations regarding the virtue of faithfully observing the night prayers, and in this ayah there is an explicit mention that this is one of the characteristics of the ‘ibad al-Rahman.

ومما ورد في فضْل قيام الليل قوله : أفضل الصلاة بعد الفريضة : صلاة الليل . ـ

Among those texts regarding the virtue of the night prayers is the Prophet’s statement, “After the obligatory prayers, the best prayer is the night prayer.”

وقال : عليكم بقيام الليل ؛ فإنه دأب الصالحين قبلكم ، وهو قربة إلى ربكم ومكفرة للسيئات ومنها للإثم . ـ

He also said, “Hold fast to the night prayers, for it was the practice of the righteous people before you and it is a form of drawing close to your Lord, an expiation of bad deeds, and a prevention against sins.”

وأما وقْت قيام الليل فإن النبي قد قام منْ الليل كلِّه، فكان يصلي في أول الليل، وفي أوْسط الليل، وفي آخر الليل، ثم استقر قيامه في آخر الليل عند السحر؛ الذي هو أفضل وقتٍ لصلاة الليل، فإنه وقت نزول ربِّ العالمين إلى السماء الدنيا كما ثبت عن النبي قال: يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ فَيَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ وَمَنْ يَسْأَلُنِي فَأُعْطِيَهُ وَمَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ . ـ

As for the time of the night prayers, the Prophet performed them during all hours of the night. He would pray in the earlier part of the night, in the middle of the night, and in the last part of the night. Later he made it his regular practice to stand during the last part of the night until shortly before first light. This is the best time for the night prayers, for it is the time in which the Lord of all creation descends to the lowest heaven. This is just as has been authentically transmitted from the Prophet that he said, “Every night our Lord – blessed and elevated is He – descends to the lowest heaven when only the last third of the night remains and says, ‘Who calls on Me so that I may answer him? Who asks of Me so that I may give him? Who seeks My forgiveness so that I may forgive him?'”

فينبغي لكلِّ عبْدٍ ناصحٍ لنفْسه أن يحرص على أن يكون له حظ منْ صلاة الليل، ولو بركعاتٍ قليلة؛ لينال هذا الفضل الكبير. ـ

So every slave who cares about his own soul should want to have a certain amount of the night prayer that he performs – even if it is only a few units of prayer – so that he might have this great virtue.

فهذا هو شأن عباد الرحمن مع صلاة الليل، تعبدًا ومناجاةً وخضوعًا وخشوعًا لله في سجودهم وركوعهم وقيامهم. ـ

So this is relationship that the ‘ibad al-Rahman have with the night prayer, that it is an act of worship, an intimate discourse, and a time of humility and reverential fear with Allah as they move through their prostrations, bowings and standing.

فإذا كانت هذه حالهم في صلاة الليل – التي لم يفترضها الله عليهم- فكيف شأنهم مع الصلوات الخمس المكتوبات التي هي أعظم أركان الدين بعد الشهادتين؟! لاشك أنهم عليها أشد حرصًا ومحافظة. ـ

Then if this is their attitude towards the night prayer – something which Allah has not made obligatory for them – then what about their relationship with the mandatory five daily prayers which are the greatest pillar of the religion after the testimony of faith? There is no doubt that they are even more concerned and protective of those prayers!

[Sifat ‘Ibad al-Rahman pg 11-13]

Translator’s Note: In the original booklet, the hadith references and gradings are provided in the footnotes. We hope it will be sufficient to mention that all of the hadith narrations mentioned in this booklet were graded as Saheeh by sheikh al-Albani.

Explore the entire series here: ‘Ibad al-Rahman Series Guide

See also: How the Sahabah Read and Divided the Qur’an: ibn Taymiyah

See also: “We are not able to perform qiyaam al-lail”: Responses from the salaf

See also: Allah’s commendations for those who pray during the night

2 thoughts on “‘Ibad al-Rahman Part 2 – Steadfast Observance of Prayer: ‘Abd al-Razzaq al-Badr

  1. Pingback: “We are not able to perform qiyaam al-lail”: Responses from the salaf | Tulayhah

  2. Pingback: Allah’s commendations for those who pray during the night | Tulayhah

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