We have a large number of Hadiths telling us what the Prophet (peace
be upon him) used to do and say at different times of day and night.
Whatever of this relates to religion counts as a Sunnah, or a
recommended practice, unless the Prophet indicates otherwise. He might
say that it is obligatory, or might inform us that it is special for him
and we are not required to emulate. This latter part applies only to a
very small number of things, like when he occasionally used to fast two
consecutive days, having only a drink of water at the end of the first
day. He made it clear that we must not do that. Rather, we should have a
proper meal at the end of a fasting day, whether it is obligatory or
voluntary fasting.
In order to clarify the difference between what is recommended and what is not of the Prophet’s actions, we look at the following Hadith: “When the Prophet wanted to sleep, he would place his hand under his right cheek and say: ‘My Lord, protect me against Your punishment on the day You cause Your servants to be resurrected.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Nassaie and Al-Tirmidhi). Al-Nassaie mentions that the Prophet said this supplication three times.
This Hadith mentions an action and a supplication by the Prophet at the time when he went to bed, which is a natural thing we do everyday. Since he did not indicate that putting his hand under his right cheek was obligatory or recommended or would achieve a desirable result, it is not a Sunnah. However, if one does it with the intention of emulating the Prophet, believing that whatever the Prophet did was good, he receives a reward for his intention, but the act itself does not count as a Sunnah. The supplication, on the other hand, is a Sunnah because it is an appeal to God, and in whatever concerns man’s relation with God we should follow the Prophet’s lead. It would be obligatory only if the Prophet said so. Since he did not, it remains a Sunnah, although it is not strictly emphasized.
What we should be even more keen to do is outlined in the following Hadith where the Prophet makes his recommendation clear, encouraging his followers to observe certain things at certain times. Abdullah ibn Amr quotes the Prophet as saying: “Two practices, if maintained by a Muslim, are sure to facilitate his admission into heaven. Though easy, they are maintained only by a few.” People asked about them, and the Prophet replied: “After each prayer, a person should say Allahu akbar; al-hamdu lillah; subhan Allah, ten times each. That makes up one hundred and fifty phrases he says with his tongue, but they are counted as one thousand five hundred in the balance of good deeds.” I saw the Prophet counting them on his fingers. (The Prophet then added): “And when one goes to bed, one says the same three phrases to make up a total of one hundred times, which will be counted as one thousand in the balance. Who of you commits two thousand five hundred bad deeds in one day and one night?” People asked: “Messenger of God! How is it that a person might not maintain them?” He said: “Satan comes to him during his prayer reminding him of this and that, and he would forget to say them.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Nassaie, Abu Dawood, Al-Tirmidhi and Ahmad).
The Prophet’s encouragement to say these phrases (which we will presently explain) is very clear. First of all he tells us that they will get us into heaven if we maintain them and practice them regularly. Then he explains how, adding them up and multiplying their reward ten times on the basis of the rule that God rewards every good action at least ten times its worth. He then compares this abundant reward with possible bad deeds one may commit. It is totally unlikely that anyone should commit 2,500 bad deeds a day. Hence the reward he gets for such glorification of God is certain to wipe out any punishment he might incur for his bad deeds. Indeed he would be left with a balance of reward, which accumulates and ensures his admission to heaven.
The Prophet then points out what happens with most people to make them negligent of such an easy reward-earning practice. Distraction and thinking about worldly matters get the better of us so that when we finish our prayers we immediately rush to attend to our business, while a minute spent in glorifying and praising God is much better for us.
What do these phrases mean? Allahu akbar means “God is supreme.” It is an acknowledgement of His supremacy over all beings anywhere in the universe. Al-hamdu lillah is a form of thanksgiving which means “praise be to God,” while subahan Allah means “limitless is God in His glory.” Together they represent the form of glorifying God prescribed in Islam. They are the glorifications used by the angels and other creatures of God.
Since we are talking about what to say and how to glorify God at the time of going to bed, we may mention another Hadith reported by Rabeeah ibn Kaab who says: “I used to stay the night at the Prophet’s and I would give him water for his ablutions. I would hear him at some point in the night saying “May God answer a person who praises Him,” and I would hear him at another point in the night saying ‘All praise is to God the Lord of all worlds.” (Related by Muslim, Al-Bukhari in Al-Adab Al-Mufrad, Abu Dawood, Al-Nassaie and Al-Tirmidhi)
Here a companion of the Prophet speaks of his experience at the time when he used to stay at the Prophet’s home. A number of the Prophet’s companions used to do that serving as bodyguards, protecting him against any danger or attack. They did this until the verse was revealed which told the Prophet that God would take care of him against anyone who sought to harm him. The Prophet then dispensed with the service of those people and told them to stay in their own homes, for he would need no protection.
The Prophet’s companion tells us here that the Prophet spent part of the night, each night, in prayers. He would wake up, perform his ablution and pray. His prayer is indicated by what his companion mentions of his hearing the Prophet say. The two sentences are used at certain points in prayer. At different times of the night he would hear him either reciting the Qur’an or indicating a movement in prayer. It is well known that night worship was obligatory to the Prophet and all Muslims in the early days of Islam. Then this requirement was relaxed and made voluntary, promising very rich reward for those who do it. The Prophet continued to perform it on most nights for the rest of his life.
In order to clarify the difference between what is recommended and what is not of the Prophet’s actions, we look at the following Hadith: “When the Prophet wanted to sleep, he would place his hand under his right cheek and say: ‘My Lord, protect me against Your punishment on the day You cause Your servants to be resurrected.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Nassaie and Al-Tirmidhi). Al-Nassaie mentions that the Prophet said this supplication three times.
This Hadith mentions an action and a supplication by the Prophet at the time when he went to bed, which is a natural thing we do everyday. Since he did not indicate that putting his hand under his right cheek was obligatory or recommended or would achieve a desirable result, it is not a Sunnah. However, if one does it with the intention of emulating the Prophet, believing that whatever the Prophet did was good, he receives a reward for his intention, but the act itself does not count as a Sunnah. The supplication, on the other hand, is a Sunnah because it is an appeal to God, and in whatever concerns man’s relation with God we should follow the Prophet’s lead. It would be obligatory only if the Prophet said so. Since he did not, it remains a Sunnah, although it is not strictly emphasized.
What we should be even more keen to do is outlined in the following Hadith where the Prophet makes his recommendation clear, encouraging his followers to observe certain things at certain times. Abdullah ibn Amr quotes the Prophet as saying: “Two practices, if maintained by a Muslim, are sure to facilitate his admission into heaven. Though easy, they are maintained only by a few.” People asked about them, and the Prophet replied: “After each prayer, a person should say Allahu akbar; al-hamdu lillah; subhan Allah, ten times each. That makes up one hundred and fifty phrases he says with his tongue, but they are counted as one thousand five hundred in the balance of good deeds.” I saw the Prophet counting them on his fingers. (The Prophet then added): “And when one goes to bed, one says the same three phrases to make up a total of one hundred times, which will be counted as one thousand in the balance. Who of you commits two thousand five hundred bad deeds in one day and one night?” People asked: “Messenger of God! How is it that a person might not maintain them?” He said: “Satan comes to him during his prayer reminding him of this and that, and he would forget to say them.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Nassaie, Abu Dawood, Al-Tirmidhi and Ahmad).
The Prophet’s encouragement to say these phrases (which we will presently explain) is very clear. First of all he tells us that they will get us into heaven if we maintain them and practice them regularly. Then he explains how, adding them up and multiplying their reward ten times on the basis of the rule that God rewards every good action at least ten times its worth. He then compares this abundant reward with possible bad deeds one may commit. It is totally unlikely that anyone should commit 2,500 bad deeds a day. Hence the reward he gets for such glorification of God is certain to wipe out any punishment he might incur for his bad deeds. Indeed he would be left with a balance of reward, which accumulates and ensures his admission to heaven.
The Prophet then points out what happens with most people to make them negligent of such an easy reward-earning practice. Distraction and thinking about worldly matters get the better of us so that when we finish our prayers we immediately rush to attend to our business, while a minute spent in glorifying and praising God is much better for us.
What do these phrases mean? Allahu akbar means “God is supreme.” It is an acknowledgement of His supremacy over all beings anywhere in the universe. Al-hamdu lillah is a form of thanksgiving which means “praise be to God,” while subahan Allah means “limitless is God in His glory.” Together they represent the form of glorifying God prescribed in Islam. They are the glorifications used by the angels and other creatures of God.
Since we are talking about what to say and how to glorify God at the time of going to bed, we may mention another Hadith reported by Rabeeah ibn Kaab who says: “I used to stay the night at the Prophet’s and I would give him water for his ablutions. I would hear him at some point in the night saying “May God answer a person who praises Him,” and I would hear him at another point in the night saying ‘All praise is to God the Lord of all worlds.” (Related by Muslim, Al-Bukhari in Al-Adab Al-Mufrad, Abu Dawood, Al-Nassaie and Al-Tirmidhi)
Here a companion of the Prophet speaks of his experience at the time when he used to stay at the Prophet’s home. A number of the Prophet’s companions used to do that serving as bodyguards, protecting him against any danger or attack. They did this until the verse was revealed which told the Prophet that God would take care of him against anyone who sought to harm him. The Prophet then dispensed with the service of those people and told them to stay in their own homes, for he would need no protection.
The Prophet’s companion tells us here that the Prophet spent part of the night, each night, in prayers. He would wake up, perform his ablution and pray. His prayer is indicated by what his companion mentions of his hearing the Prophet say. The two sentences are used at certain points in prayer. At different times of the night he would hear him either reciting the Qur’an or indicating a movement in prayer. It is well known that night worship was obligatory to the Prophet and all Muslims in the early days of Islam. Then this requirement was relaxed and made voluntary, promising very rich reward for those who do it. The Prophet continued to perform it on most nights for the rest of his life.
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