Question: Could you please provide some details regarding the tahajjud prayer? What are its merits? How does one pray it?
Answer: Allah Most High said, “Establish worship at the going down of the sun until the dark of the night, and (the recital of) the Qur an at dawn. Lo! (the recital of) the Qur an at dawn is ever witnessed. And some part of the night awake for its recital, as voluntary worship for you. It may be that your Lord will raise you to a praised estate.” (17: 78-79)
And He says,
“Their sides eschew their beds,” (32:16)
And the Almighty says,
“The part of the night they spent asleep was small.” (51:17)
Prophetic Narrations Relating to Prayer at Night
Abu Hurayra (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “The best prayer after the obligatory prayers is the night prayer.” [Muslim]
Abu Hurayra (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) was asked, “What prayer is most virtuous, after the obligatory prayers?” He said, “Prayer in the depths of the night.” [Muslim, Abu Dawud, Tirmidhi, Nasa i, Ibn Majah]
Abd Allah ibn Salam (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “O people! Spread the salams, feed others, maintain family ties, and pray at night when others sleep and you will enter Heaven safely.” [Tirmidhi, Hakim]
Abu Umama al-Bahili (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “Hold fast to night prayer, for it was the way of the righteous before you, a way of drawing closer to your Lord, an expiation for wrong deeds, and a shield from sin.” [Tirmidhi, and others] In some narrations, there is an addition, “And it repels sickness from the body.”
Ibn Mas`ud (Allah be pleased with him) said, “The virtues of night prayer over day prayer is like the virtue of secret charity over open charity.” [Tabarani] The scholars explain that this refers to voluntary prayers.
The Definition of ‘Night Prayer’ & Tahajjud
‘Night prayer’ is any prayer performed after Isha time. The time for performing the night vigil (tahajjud) prayer ends when Isha time ends and Fajr time enters. Therefore, any voluntary prayers performed after Fajr time has entered does not count for the night vigil prayers.
Imam Saffarini, the Hanbali faqih and sufi, explained in his Sharh Mandhumat al-Adaab:
“Night prayer is superior to day prayer because:
It is more concealed and closer to sincerity. The righteous early Muslims (salaf) used to strive hard to hide their secrets [f: meaning the actions between them and Allah]. Hasan [al-Basri] said, ‘It used to be that a person would have guests staying over and he would pray at night without his guests knowing.’
And because night prayer is harder on the lower self, because night is a time of rest from the tire of day, so leaving sleep despite the lower self being desirous of it is a tremendous struggle (mujahada). Some have said, ‘The best of works are those the lower self is forced to perform.’
And because recitation in night prayer is closer to contemplation, because things that busy the heart are mostly absent at night, so the heart is attention and is with the tongue in understanding, as Allah Most High said, “o! The night vigil is (a time) when impression is more keen and speech more certain. Lo! You have by day a chain of business. So remember the name of your Lord and devote yourself with a complete devotion.’ (73: 6-7) It is because of this that we have been commanded to recite the Qur an in night prayer in a steady recital (tartil).
And it is because of this that night prayer is a shield from sin
And because night vigil time is the best of times for voluntary worship and prayer, and the closest a servant is to his Lord.
And because it is a time when the doors of the sky are opened, supplications answered, and the needs of those who ask fulfilled.
Allah has praised those who wake up at night for His remembrance, supplication, and to seek forgiveness and entreat Him, saying, ‘They forsake their beds to cry unto their Lord in fear and hope, and spend of what We have bestowed on them. No soul knows what is kept hid from them of joy, as a reward for what they used to do.’ (32: 16-17)
And He said, ‘Those who pray for pardon in the watches of the night.’ (3: 17)
And, ‘[The (faithful) servants of the Merciful are they who walk upon the earth modestly, and when the foolish one address them answer: Peace; And who spend the night before their Lord, prostrate and standing ‘ (25: 63-64)
Allah most negated similitude between those who pray at night and those who do not: ‘Is the one who worships devoutly in the watches of the night, prostrate and standing, fearful of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say: are those who know equal with those who know know? But only people of understanding will pay heed.'” (39: 9)
[Saffarini, Ghidha al-Albab Sharh Mandhumat al-Adaab]
Details Regarding the Tahajjud Prayer
Imam Abu Sa id al-Khadimi said, “There is scholarly consensus (ijma`) that among the best of virtuous acts is the night vigil prayer.” [al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya]
The scholars derived the following from the Qur an and prophetic hadiths:
1. The place of the intention is the heart, and has two aspects:
• To intend what you are doing (such as praying tahajjud);
• To intend why you are doing this (such as for the sake of Allah).
Minimally, it is enough for all sunna and nafl prayers to simply intend to pray, though it is best to specify that you are performing the particular sunna prayer you are intending (such as tahajjud or duha).
2. The minimal night vigil prayer is 2 rakats. [Hindiyya, quoting Fath al-Qadir]
3. Its optimal recommended amount is 8 rakats, because this was the general practice of the Messenger of Allah (blessings and peace be upon him, his family, and companions). [Hindiyya, quoting Fath al-Qadir]
4. Lengthier recitation is superior to a larger number of rakats prayed. [Haskafi, Durr al-Mukhtar; Ibn `Abidin, Radd al-Muhtar]
5. If one divides the night in thirds, then the final middle third is most virtuous. [Haskafi, Durr al-Mukhtar]
6. If one divides the night in half, then the second half is more virtuous. [ibid.]
7. It is preferable to divide the night in six portions, one should sleep in the first three portions, worship and perform the Tahajjud prayer in the fourth and fifth, then go to sleep in the sixth, as this is the salah of Dawud (peace be upon him). [Umdat al-Fiqh]
8. Voluntary (nafl) prayer at night is more virtuous than voluntary prayer during the day. However, the full reward mentioned in the Qur anic verses and Prophetic hadiths refers to worship that was preceded by sleep. This is also understood from the very linguistic meaning of tahajjud, which is to struggle rid oneself of sleep. [Ibn Abidin, Radd al-Muhtar, quoting Ibn Amir Haajj s Halba]
9. Ibn Nujaym and Haskafi both affirmed that night prayer is recommended. [Bahr al-Ra iq; Durr al-Mukhtar; chosen in al-Fatawa al-Hindiyya] Kamal ibn al-Humam, the brilliant mujtahid who was the greatest Hanafi faqih of the latter half of Islamic history, however, wavered between it being recommended or a confirmed sunna. This is because while the spoken hadiths indicate recommendation, the continued practice of the Prophet Muhammad (Allah bless him and give him peace) would seem to indicate it being a confirmed sunna. This was also chosen by Ibn al-Humam’s student, Ibn Amir Haaj in his Halba. [Ibn Abidin, Radd al-Muhtar]
10. It is disliked to leave the night vigil prayer for one who has made it their habit, unless there is an excuse, because the Prophet Muhammad (Allah bless him and give him peace) said to Ibn Umar (Allah be pleased with him), “O Abd Allah! Do not be like so-and-so. He used to pray at night and then left it.” [Bukhari and Muslim] Therefore, one should take on an amount of works one can sustain, for the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “The most beloved of actions to Allah are the most constant, even if little.” [ibid] [Ibn Abidin, Radd al-Muhtar, from Ibn Amir Haajj’s Halba]
11. It is recommended to start the night vigil with two short rakats, because of the hadith of Abu Hurayra that the Prophet Muhammad (Allah bless him and give him peace) said, “It you get up for night prayer, start with two short rakats.” [Muslim, Ahmad, Abu Dawud]
12. Supplications in the depths of the night are answered, as the hadiths have mentioned.
Ibn Mas`ud (Allah be pleased with him) was asked, “I cannot pray at night.” He said, “Your sins have prevented you.”


What do Muslims think of Jesus?
Muslims believe that Jesus was a prophet who was given a special message—injil, or the gospel—to convey to all people.

“Who do people say that I am?” Jesus asked his disciples. Their answers—from John the Baptist to Elijah or one of the prophets—reveal how his followers understood his life and mission. Today, asking Muslim communities around the world the same question—who do you think that Christ is?—is equally revealing.
The Quran mentions Jesus, or Isa, 25 times, but differently each time. The Quran explains that Jesus was born of the virgin Mary (19:20–21) and is “high honored in this and the next world” (3:45–47). Thus, he is called Isa ibn Maryam, or Jesus son of Mary. The Quran also refers to him as ruh min Allah (“Spirit from God”), mushia bi’l baraka (“the Messiah—someone blessed by God”), kalimah min Allah (“Word from/of God”), and rasul(Prophet-Messenger) of God.
Muslims believe that Jesus was a prophet who was given a special message—injil, or the gospel—to convey to all people. This message both confirmed what was taught in the Torah and foretold the coming of Prophet Muhammad. Thus, Jesus has a vital and unique role to play in the Muslim faith.
However, while Muslims accept that Jesus was a servant, teacher, and lover of God’s Word, they do not believe that he was divine or the son of God. The Quran describes the miracles Jesus performed, such as healing the sick and raising the dead, but does not ascribe these miracles to his divinity. Instead, Jesus is a sign to all humankind of God’s endless mercy.
Muslims do not believe in original sin. They see no need for a savior and, moreover, do not believe in Jesus’ crucifixion. The Quran states that Jesus was assumed into heaven (3:169) before his actual death. Islamic tradition explains that Jesus was spared death because he was God’s holy one. Muslims believe Jesus’ enemies could not triumph over him because he is God’s chosen servant.
Like Christians, Muslims believe that Jesus will return. Islamic texts say that Jesus will come back on the Day of Judgment, when he will destroy the ad-dajjal—anti-Christ or imposter.
Throughout history and today many Islamic thinkers have used Jesus as an important religious model. Eleventh- and 12th-century scholar Abu Hamid al-Ghazali encouraged Muslims to pray as Jesus prayed. Thirteenth-century philosopher Ibn ‘Arabi called Jesus wilaya (“seal of the friend of God”) because he possessed the highest knowledge of and intimacy with God. Mahmoud Ayoub, a modern Islamic theologian, has developed an Islamic Christology that explores how Jesus exemplifies the fulfillment of humanity by being fully illuminated by God’s light (tajalli).
Of course Islamic thought on Jesus differs from Christian teachings. But we also share many common beliefs: the virgin birth of Jesus to Mary, profound respect for the mystery of God, love for Jesus, and a willingness to learn from his life as we seek happiness with God. Perhaps here is an opening for a productive conversation between our faiths.