Allah Almighty says: {And wake up during the night and pray, as an additional prayer for you [O Prophet], so your Lord may raise you to a praised status [of Grand Intercession].} [Surat al-Isrā’: 79] He also says: {Their sides forsake beds} [Surat as-Sajdah: 16] He also says: {They used to sleep but little of the night} [Surat adh-Dhāriyāt: 17]
Allah -Ta'ālā- berfirman, "Dan pada sebagian malam, lakukanlah salat tahajud (sebagai suatu ibadah) tambahan bagimu; mudah-mudahan Tuhanmu mengangkatmu ke tempat yang terpuji." (QS. Al-Isrā`: 79) Dia juga berfirman, "Lambung mereka jauh dari tempat tidurnya." (QS. As-Sajdah: 16) Dia juga berfirman, "Mereka sedikit sekali tidur pada waktu malam." (QS. Aż-Żāriyāt: 17)
1) Allah Almighty cared about His Prophet (may Allah’s peace and blessings be upon him) as He commanded him to offer Tahajjud (voluntary night prayer) so that he could attain the honor, merit, and the praised station on the Day of Judgment. That is the station of the greatest intercession for the people gathered for the beginning of the Reckoning.
1) Perhatian Allah -Ta'ālā- kepada Nabi-Nya -ṣallallāhu 'alaihi wa sallam- tatkala Allah memerintahkan beliau bertahajud supaya Nabi -ṣallallāhu 'alaihi wa sallam- mendapatkan kemuliaan dan keutamaan tempat terpuji (al-maqām al-maḥmūd) pada hari Kiamat, yaitu kedudukan syafaat kubra bagi penghuni mahsyar untuk memulai hisab.
2) They describe the condition of the believers, as they habitually perform Qiyām al-Layl, which grants them honor and dignity in this world and in the Hereafter.
2) Menggambarkan keadaan kaum mukminin dalam mengerjakan qiamulail karena di dalamnya terkandung keagungan dan kemuliaan bagi mereka di dunia dan akhirat.
3) He who loves to meet Allah Almighty will abandon physical comfort so as to gain the comfort of his heart.
3) Siapa yang senang bertemu Allah -Ta'ālā- maka dia akan meninggalkan ketenangan badannya demi meraih ketenangan hatinya.
4) They encourage us to taste the sweetness of closeness to Allah Almighty during the hours of the night. {Their sides forsake beds} in longing for Allah Almighty.
4) Motivasi untuk merasakan indahnya kedekatan kepada Allah -Ta'ālā- di waktu-waktu malam; "Lambung mereka jauh dari tempat tidurnya" karena rindu kepada Allah -Ta'ālā-.
1160/1 - ‘Ā’ishah (may Allah be pleased with her) reported: The Prophet (may Allah’s peace and blessings be upon him) would perform Qiyām al-Layl so long that the skin of his feet would crack. I asked him: “Why are you doing this, O Messenger of Allah, while your past and future sins have been forgiven?” He said: “Should I not be a grateful servant?”
1/1160- Aisyah -raḍiyallāhu 'anhā- berkata, Nabi -ṣallallāhu 'alaihi wa sallam- biasa melakukan salat malam sampai kedua kakinya bengkak. Aku pun bertanya, "Wahai Rasulullah! Kenapa engkau lakukan sampai seperti ini, padahal telah diampuni dosa-dosamu yang terdahulu dan yang akan datang?" Beliau menjawab, "Tidak bolehkah aku senang bila menjadi hamba yang bersyukur?"
[Narrated by Al-Bukhāri and Muslim] Al-Mughīrah ibn Shu‘bah reported a similar Hadīth, also narrated by Al-Bukhāri and Muslim.
(Muttafaq 'Alaih) Juga terdapat hadis yang semakna dengannya dari Al-Mugīrah bin Syu'bah. (Muttafaq 'Alaih)
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تَتَفَطَّرَ (tatafaṭṭar): bengkak karena lama berdiri.
1) The Prophet (may Allah’s peace and blessings be upon him) honored the right of Allah Almighty upon him; as he was diligent in observing Qiyām al-Layl in gratitude to his Lord.
1) Pengagungan Nabi -ṣallallāhu 'alaihi wa sallam- terhadap hak Allah -Ta'ālā- atas beliau, yaitu beliau berjuang untuk melakukan salat malam yang panjang sebagai wujud syukur kepada Allah -Ta'ālā-.
2) A wise person would show gratitude to Allah Almighty if He endows him with special merits.
2) Tanda kedalaman fikih seorang hamba adalah jika dia bersyukur kepada Allah -Ta'ālā- manakala Allah mengistimewakannya dengan karunia yang lebih atas orang lain.
3) True gratitude involves recognition within the heart and by the tongue and physical actions in obedience to the Bestower of blessings.
3) Hakikat syukur adalah mengakui karunia Allah dengan hati, lisan, dan anggota badan dengan melakukan ketaatan kepada-Nya sebagai Maha Pemberi karunia.
1161/2 - ‘Ali (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) once visited him and Fātimah at night and said: “Will you not pray?” [Narrated by Al-Bukhāri and Muslim] --
2/1161- Ali -raḍiyallāhu 'anhu- meriwayatkan bahwa Nabi -ṣallallāhu 'alaihi wa sallam- datang mengetuk rumahnya dan juga Fatimah pada malam hari, beliau bersabda, "Tidakkah kalian berdua melaksanakan salat?" (Muttafaq 'Alaih) طَرَقَهُ (ṭaraqahu): ia datang menemuinya pada waktu malam.
1162/3 - Sālim ibn ‘Abdullāh ibn ‘Umar ibn al-Khattāb (may Allah be pleased with them) reported from his father that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “What an excellent man ‘Abdullāh is, if only he prays in the night.” Sālim said: “‘Abdullāh would not sleep but little in the night ever since.” [Narrated by Al-Bukhāri and Muslim]
3/1162- Sālim bin Abdillah bin Umar bin Al-Khaṭṭāb -raḍiyallāhu 'anhumā- meriwayatkan dari bapaknya bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Sebaik-baik orang adalah Abdullah, seandainya dia mengerjakan salat malam." Sālim berkata, "Sejak saat itu, Abdullah tidak tidur di malam hari kecuali sedikit." (Muttafaq 'Alaih)
1163/4 - ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “O ‘Abdullāh, do not be like so-and-so. He used to offer Qiyām al-Layl and then abandoned it.” [Narrated by Al-Bukhāri and Muslim]
4/1163- Abdullah bin 'Amr bin Al-'Āṣ -raḍiyallāhu 'anhumā- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Wahai Abdullah! Janganlah engkau seperti si polan. Dia dahulu mengerjakan salat malam, tetapi setelah itu dia meninggalkannya." (Muttafaq 'Alaih)
1) They point out the merit of Qiyām al-Layl and that a man should urge the members of his household to perform it.
1) Menjelaskan keutamaan salat malam serta anjuran agar seseorang menganjurkan keluarganya untuk melakukan salat malam.
2) It is recommended to praise a good man if this would encourage him to perform more good deeds.
2) Disunahkan memberi pujian kepada orang yang saleh jika hal itu akan memotivasinya untuk menambah ketaatan dan mengerjakan kebaikan.
3) The Companions (may Allah be pleased with them) would readily respond to the Prophet’s guidance. That is the attitude of believers: to hasten to obey the commands of Allah and His Prophet, for all goodness and success lie in obeying them.
3) Keutamaan para sahabat -raḍiyallāhu 'anhum- dalam hal melaksanakan apa yang dianjurkan oleh Rasulullah -ṣallallāhu 'alaihi wa sallam-. Beginilah seharusnya keadaan orang beriman, yaitu bersegera kepada perintah Allah -Ta'ālā- dan perintah Rasulullah -ṣallallāhu 'alaihi wa sallam- karena dalam ketaatan kepada Allah dan Rasul-Nya terkandung semua kebaikan dan kesuksesan.
4) They warn us against being like the lazy people and urge us to be like those with vigor and resolve in doing good deeds.
4) Peringatan agar tidak menyerupai orang-orang malas, serta anjuran untuk meniru orang yang memiliki obsesi tinggi dan bersemangat dalam ketaatan.
1164/5 - Ibn Mas‘ūd (may Allah be pleased with him) reported: Mention was made in the Prophet’s presence of a man who had slept all night long until it was the morning. Thereupon, he said: “That is a man in whose ears - or in whose ear - the devil urinated.” [Narrated by Al-Bukhāri and Muslim]
5/1164- Ibnu Mas'ūd -raḍiyallāhu 'anhu- berkata, Disebutkan di hadapan Nabi -ṣallallāhu 'alaihi wa sallam- tentang seorang lelaki yang tidur semalaman sampai waktu pagi. Beliau bersabda, "Laki-laki itu telah dikencingi setan di kedua telinganya -atau: di telinganya-." (Muttafaq 'Alaih)
1165/6 - Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “When anyone of you goes to sleep, Satan ties three knots at the back of his head, and he seals each knot with the following words: ‘The night is long; so keep on sleeping.’ When he wakes up and remembers Allah, one knot is undone; when he makes ablution, the second knot is undone; and when he prays, all his knots are undone, and he gets up in the morning active and in good spirits; otherwise, he gets up in bad spirits and sluggish.” [Narrated by Al-Bukhāri and Muslim]
6/1165- Abu Hurairah -raḍiyallāhu 'anhu- meriwayatkan bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Setan membuat tiga ikatan di ujung belakang kepala salah seorang kalian ketika dia tidur. Setiap ikatan ia pukul (dengan mengatakan), 'Bagimu malam yang panjang, maka tidurlah!' Jika orang tersebut bangun lalu berzikir kepada Allah -Ta'ālā-, terlepaslah satu ikatan. Lalu jika dia berwudu, terlepaslah satu ikatan yang lain. Kemudian jika dia mengerjakan salat, terlepaslah seluruh ikatan itu. Maka dia memasuki waktu pagi dengan semangat dan jiwa yang baik. Tetapi jika tidak demikian, pasti dia memasuki waktu pagi dengan jiwa yang jelek dan malas." (Muttafaq 'Alaih)
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قَافِيَةُ الرَأسِ (qāfiyah ar-ra`s): bagian ujung kepala.
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يَعْقِدُ (ya'qidu), berasal dari kata "العَقْدُ" (al-'aqd), yaitu: mengikat sesuatu.
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فَارْقُدْ (fa-rqud): perintah untuk tidur; tidurlah.
1) We should completely believe in everything the Prophet (may Allah’s peace and blessings be upon him) informed us about, like his statement “Satan urinated”, as believers are required to believe in information related to the unseen even if they do not grasp its reality.
1) Mengimani secara penuh berita dari Nabi -ṣallallāhu 'alaihi wa sallam- dalam sabda beliau, "Setan kencing," karena orang beriman akan membenarkan berita-berita gaib walaupun dia tidak mengetahui hakikatnya.
2) Qiyām al-Layl shields the one who performs it from Satan’s dominance over him.
2) Qiamulail adalah benteng bagi hamba dari penguasaan setan atas dirinya.
3) Remembering Allah, ablution, and prayer are the most effective means for getting rid of the knots made by Satan. These are quite easy to do, with help and guidance from Allah.
3) Berzikir kepada Allah -Ta'ālā-, wudu, dan salat adalah sebab paling besar untuk selamat dari ikatan yang dibuat oleh setan, dan perkara ini mudah bagi orang yang diberikan taufik oleh Allah -Ta'ālā- untuk melakukannya.
4) Worship and activeness lead to relief of the heart, unlike sins and lethargy, which cause unease.
4) Ketaatan dan ketekunan menyebabkan rasa tenang dan lapang dada, sedangkan maksiat dan kemalasan menyebabkan sempitnya dada dan keresahan.
1166/7 - ‘Abdullāh ibn Salām (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “O people, spread the greeting of peace, feed others, and pray at night when people are asleep, and you will enter Paradise in peace.”
7/1166- Abdullah bin Salām -raḍiyallāhu 'anhu- meriwayatkan bahwa Nabi -ṣallallāhu 'alaihi wa sallam- bersabda, "Wahai sekalian manusia! Sebarkanlah salam, berilah makanan, dan salatlah pada malam hari ketika orang-orang tidur, niscaya kalian pasti masuk surga dengan selamat."
[Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
(HR. Tirmizi dan dia berkata, "Hadis hasan sahih")
“Spread the greeting of peace”: This is a command to give the greeting of peace a lot among Muslims, to those you know and those you do not know.
أفْشُوا السَّلامَ (afsyū as-salām): sebarkanlah salam; perintah untuk menebar salam di antara kaum muslimin, kepada orang yang Anda kenal dan yang tidak Anda kenal.
1) The Prophet (may Allah’s peace and blessings be upon him) was merciful towards his Ummah, as he guided them to the means whereby they can enter Paradise. So, a seeker of Paradise should adhere to those means, in terms of knowing them and applying them.
1) Kasih sayang Nabi -ṣallallāhu 'alaihi wa sallam- kepada umatnya, yaitu beliau menunjukkan mereka amalan-amalan yang menjadi sebab masuk surga. Sebab itu, para penuntut surga harus gigih untuk mengimplementasikannya dengan mempelajari dan mengamalkannya.
2) Fortunate believers would be keen to perform Qiyām al-Layl, as they stand before their Lord and supplicate Him in fear and hope.
2) Qiamulail merupakan kebiasaan orang-orang yang mendapat taufik di antara hamba Allah, yaitu mereka banyak melakukan qiamulail untuk berdoa kepada Rabb mereka dengan penuh rasa takut dan harap.
1167/8 - Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The most excellent fast after Ramadan is in Allah’s month 'Muharram', and the most excellent prayer after obligatory prayers is the night prayer.” [Narrated by Muslim]
8/1167- Abu Hurairah -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Sebaik-baik puasa setelah puasa Ramadan adalah puasa pada bulan Allah, Muharam. Dan sebaik-baik salat setelah salat wajib adalah salat malam." (HR. Muslim)
1) Muharram is one of the best months for supererogatory fasting.
1) Bulan Muharam adalah bulan paling mulia untuk mengerjakan ibadah puasa.
2) Supererogatory prayer in the night is better than supererogatory prayer during daytime, as the night is a time abounding with descending mercy, and supplications in it are readily answered.
2) Salat sunah malam hari lebih utama dari salat sunah siang hari, karena pada malam hari waktu turunnya banyak rahmat dan pengabulan doa.
1168/9 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Night prayers are to be offered in pairs, and if you fear dawn is near, observe Witr with one Rak‘ah.” [Narrated by Al-Bukhāri and Muslim]
9/1168- Ibnu Umar -raḍiyallāhu 'anhumā- meriwayatkan bahwa Nabi -ṣallallāhu 'alaihi wa sallam- bersabda, "Salat malam itu dua rakaat dua rakaat. Apabila engkau takut subuh (tiba), maka berWitirlah dengan satu rakaat." (Muttafaq 'Alaih)
1169/10 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) would pray in the night, two Rak‘ahs by two Rak‘ahs, and then observe Witr with one Rak‘ah. [Narrated by Al-Bukhāri and Muslim]
10/1169- Juga dari Ibnu Umar -raḍiyallāhu 'anhumā-, dia berkata, "Nabi -ṣallallāhu 'alaihi wa sallam- biasa salat malam dua rakaat dua rakaat dan berWitir dengan satu rakaat." (Muttafaq 'Alaih)
1) The Prophet’s guidance regarding Qiyām al-Layl is to pray two Rak‘ahs by two Rak‘ahs.
1) Petunjuk Nabi dalam salat malam adalah dikerjakan dua rakaat dua rakaat.
2) When dawn breaks, the time of Witr ends, and the minimum for Witr is one Rak‘ah.
2) Apabila fajar sidik telah terbit, maka waktu Witir telah habis, dan jumlah minimal salat Witir adalah satu rakaat.
1170/11 - Anas (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) used to leave fasting in a month (other than Ramadan) until we would think that he has not fasted at all that month; and he also used to fast in that month until we would think he has not stopped fasting at all in it. If one wished to see him praying at night, one could see him (in that state), and if one wished to see him sleeping at night, one could see him (in that state) too.” [Narrated by Al-Bukhāri]
11/1170- Anas -raḍiyallāhu 'anhu- berkata, "Rasulullah -ṣallallāhu 'alaihi wa sallam- biasa berbuka (tidak berpuasa sunah) dalam satu bulan hingga kami mengira bahwa beliau tidak berpuasa sedikit pun selama bulan itu. Dan beliau juga biasa berpuasa (sunah) hingga kami mengira bahwa beliau tidak pernah berbuka sama sekali dalam bulan itu. Tidaklah engkau ingin melihat beliau pada malam hari dalam keadaan salat, melainkan engkau akan melihatnya. Sebaliknya, tidaklah engkau ingin melihat beliau dalam keadaan tidur, melainkan engkau melihatnya juga." (HR. Bukhari)
1) It is part of the Prophet’s guidance that he used to perform good deeds on a persistent basis. Indeed, the dearest deed to Allah Almighty is the one that is done regularly, even if it is small.
1) Di antara petunjuk Nabi -ṣallallāhu 'alaihi wa sallam- yaitu beliau merutinkan amal saleh, karena amal saleh yang paling dicintai Allah adalah yang dirutinkan oleh pelakunya walaupun sedikit.
2) It shows the Prophet’s guidance with regard to moderation in worship. A person should do what is better and more heedful of his Lord and also what is easier and less burdensome to his body.
2) Menjelaskan petunjuk Nabi yang bersikap pertengahan dalam ibadah, agar seorang hamba mengikuti metode ibadah yang paling afdal dan bertakwa untuk Rabb-nya sekaligus yang paling ringan dan mudah bagi badannya.
3) Diversifying worship and not making things hard and boring for ourselves is the perfect guidance with regards to worship.
3) Memvariasikan ibadah dan tidak memberatkan diri adalah petunjuk yang paripurna dalam ibadah.
1171/12 - ‘Ā’ishah (may Allah be pleased with her) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) used to offer eleven Rak‘ahs – meaning his voluntary night prayer. He would prostrate himself for as long as one of you would recite fifty verses before he would raise his head. He would also offer two Rak‘ahs before the Fajr prayer, after which he would lie on his right side till the Muezzin came to him for prayer.” [Narrated by Al-Bukhāri]
12/1171- Aisyah -raḍiyallāhu 'anhā- meriwayatkan bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- mengerjakan salat sebanyak sebelas rakaat -yakni salat malam-, beliau melakukan satu sujudnya seukuran salah seorang kalian membaca lima puluh ayat sebelum beliau mengangkat kepala. Lalu beliau salat sunah dua rakaat sebelum Subuh kemudian berbaring di atas sisi kanan beliau hingga muazin datang untuk memberitahukan penegakan salat. (HR. Bukhari)
1) The recommended number of Rak‘ahs of Qiyām al-Layl is 11, during Ramadan or outside it.
1) Jumlah rakaat qiamulail yang disunahkan ialah sebelas rakaat, baik di dalam Ramadan maupun di luar Ramadan.
2) It is recommended to prolong prostration in Qiyām al-Layl with Dhikr and supplication, for a person is closest to his Lord when he is prostrating himself.
2) Di antara petunjuk yang terpuji adalah memanjangkan sujud dengan zikir dan doa ketika qiamulail karena keadaan terdekat hamba kepada Rabb-nya adalah ketika dia sujud.
3) It shows the Prophet’s complete humility before his Lord, as he would prostrate himself for as long as 50 verses are recited.
3) Menjelaskan sempurnanya kekhusyukan Rasulullah -'alaihiṣ-ṣalātu was-salām- terhadap Rabb-nya, yaitu beliau memanjangkan satu sujud seukuran membaca lima puluh ayat!
4) According to the Sunnah, the Imām should only go out to the mosque at the time of Iqāmah.
4) Di antara petunjuk Sunnah adalah agar imam masuk masjid kecuali pada waktu ikamah salat.
1172/13 - She also reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) would not offer more than 11 Rak‘ahs (in night prayer), whether in Ramadan or outside it. He would pray four Rak‘ahs; do not ask about how excellent and long they were. Then, he would pray another four; do not ask about how excellent and long they were. Then, he would pray three. I asked: “O Messenger of Allah, will you sleep before observing Witr?” He said: “O ‘Ā’ishah, my eyes sleep, but my heart does not.” [Narrated by Al-Bukhāri and Muslim]
13/1172- Juga dari Aisyah -raḍiyallāhu 'anhā-, dia berkata, "Rasulullah -ṣallallāhu 'alaihi wa sallam- tidak pernah menambah di atas sebelas rakaat, di dalam Ramadan maupun di luar Ramadan. Yaitu beliau mengerjakan salat empat rakaat, maka jangan bertanya tentang indah dan panjangnya. Kemudian beliau mengerjakan lagi salat empat rakaat lagi, dan jangan bertanya tentang indah dan panjangnya. Kemudian beliau mengerjakan salat tiga rakaat. Aku bertanya, 'Wahai Rasulullah! Apakah engkau tidur sebelum berWitir?' Beliau bersabda, Wahai Aisyah! Sesungguhnya kedua mataku tidur, tetapi hatiku tidak tidur.'" (Muttafaq 'Alaih)
1) It demonstrates the Prophet’s guidance in Qiyām al-Layl. He would offer four Rak‘ahs, making Taslīm after every two Rak‘ahs. Then, he would rest for a while after the four Rak‘ahs.
1) Menjelaskan petunjuk Nabi -ṣallallāhu 'alaihi wa sallam- dalam qiamulail, yaitu beliau mengerjakan salat empat rakaat, setiap dua rakaat satu salam, kemudian beliau beristirahat sebentar setelah empat rakaat tersebut.
2) It points out the special trait of the Prophet (may Allah’s peace and blessings be upon him), whose heart would not stop remembering Allah, even when his eyes slept.
2) Menerangkan keistimewaan Nabi -ṣallallāhu 'alaihi wa sallam-, yaitu bahwa hatinya tidak lalai dari mengingat Allah -Ta'ālā- sekalipun kedua mata beliau tidur.
3) It was part of the Prophet’s guidance to prolong Qiyām al-Layl and perform it perfectly.
3) Memanjangkan salat malam disertai mengerjakannya dengan sempurna termasuk petunjuk Nabi -ṣallallāhu 'alaihi wa sallam-.
1173/14 - And she reported that the Prophet (may Allah’s peace and blessings be upon him) used to sleep at the beginning of the night and rise at its end to offer prayer. [Narrated by Al-Bukhāri and Muslim]
14/1173- Aisyah -raḍiyallāhu 'anhā- meriwayatkan bahwasanya Nabi -ṣallallāhu 'alaihi wa sallam- biasa tidur di awal malam dan bangun di akhirnya, lalu melaksanakan salat." (Muttafaq 'Alaih)
1) The best time for Qiyām al-Layl is the last third of the night.
1) Waktu yang paling afdal untuk qiamulail adalah di sepertiga akhir malam.
2) It was the Prophet’s guidance to give the body its share of rest at the beginning of the night, so as to be active in worship.
2) Memberikan hak badan untuk beristirahat di awal malam adalah petunjuk Nabi, dan ia merupakan amalan yang dimudahkan agar bersemangat dalam beribadah.
1174/15 - Ibn Mas‘ūd (may Allah be pleased with him) reported: “I prayed with the Prophet (may Allah’s peace and blessings be upon him) one night. He kept standing for so long that I intended to do something bad.” He was asked: “What did you intend to do?” He said: “To sit down and leave him.” [Narrated by Al-Bukhāri and Muslim]
15/1174- Ibnu Mas'ūd -raḍiyallāhu 'anhu- berkata, "Suatu malam aku mengerjakan salat bersama Nabi -ṣallallāhu 'alaihi wa sallam-. Beliau terus berdiri lama sampai aku bermaksud untuk melakukan sesuatu yang buruk." Ibnu Mas'ūd ditanya, "Apa yang hendak engkau lakukan?" Ia menjawab, "Aku bermaksud untuk duduk dan meninggalkan beliau." (Muttafaq 'Alaih)
1175/16 - Hudhayfah (may Allah be pleased with him) reported: “I once prayed with the Prophet (may Allah’s peace and blessings be upon him) one night and he started reciting Sūrat Al-Baqarah. I thought that he would bow at the end of one hundred verses, but he continued. I thought that he would probably recite it in one Rak‘ah, but he continued. I thought he would perhaps bow on completing (this Sūrah). He then started reciting Sūrat An-Nisā’ and read it all, and then he started reciting Sūrat Āl ‘Imrān and read it all. He recited slowly and when he came across a verse of Tasbīh (glorifying Allah), he would glorify Him; when he came across a verse asking Allah (for something), he would ask it from Him; and when he came across a verse seeking refuge (with Allah), he would seek refuge (with Him). He then bowed and said: Subāna Rabbi al-‘Azhhīm (Glory be to my Lord, the Magnificent). His bowing lasted about the same length of time as his standing. Upon rising from Rukū‘, he said: Sami‘ Allahu liman hamidah. Rabbana laka al-hamd (Allah hears him who praises Him. Praise be to You, Our Lord). He then remained standing about the same length of time as he had spent in bowing. He then prostrated and said: Subhāna Rabbi al-A‘la (Glory be to my Lord, the Most High), and his prostration lasted nearly the same length of time as his standing.” [Narrated by Muslim]
16/1175- Ḥużaifah -raḍiyallāhu 'anhu- bercerita, "Suatu malam aku mengerjakan salat bersama Nabi -ṣallallāhu 'alaihi wa sallam-. Beliau memulai dengan membaca Al-Baqarah. Dalam hati aku bergumam, 'Mungkin beliau akan melakukan rukuk kalau sudah seratus ayat.' Ternyata beliau meneruskan bacaannya. Dalam hati aku bergumam, 'Mungkin beliau akan membaca Surah Al-Baqarah dalam satu rakaat.' Ternyata beliau meneruskan bacaannya. Dalam hati aku berkata, 'Beliau akan melakukan rukuk setelahnya.' Namun beliau melanjutkan Surah An-Nisā` dan beliau membacanya sampai selesai. Setelah itu beliau membaca Surah Āli 'Imrān dan beliau membacanya sampai selesai. Beliau membaca dengan bacaan perlahan (tartil). Jika melewati ayat yang mengandung tasbih, beliau pun bertasbih. Jika melewati ayat yang menyuruh memohon, beliau pun memohon. Jika melewati ayat yang menyuruh untuk memohon perlindungan, beliau pun memohon perlindungan. Setelah itu beliau melakukan rukuk dan membaca, 'Subḥāna Rabbiyal-'Aẓīm' (Mahasuci Tuhanku Yang Mahaagung). Lama rukuk beliau hampir sama dengan lama berdirinya. Lantas beliau mengucapkan, 'Sami'allāhu liman Ḥamidah. Rabbanā Lakal-Ḥamdu' (Allah mendengar orang yang memuji-Nya. Wahai Tuhan kami! Hanya bagi-Mulah segala pujian). Selanjutnya beliau berdiri lama hampir sama lamanya dengan rukuk. Lalu beliau bersujud dan membaca, 'Subḥāna Rabbiyal-A'lā' (Mahasuci Tuhanku Yang Mahatinggi). Lama sujud beliau hampir sama dengan lama berdirinya." (HR. Muslim)
1) They show the Prophet’s great status, as he used to worship Allah Almighty in the most perfect manner and would prolong Qiyām al-Layl. When a person knows Allah more, he becomes more fearful and heedful of Him.
1) Menjelaskan kedudukan besar yang menjadi kekhususan Nabi -ṣallallāhu 'alaihi wa sallam- dalam hal kesempurnaan ibadahnya kepada Allah -Ta'ālā- dan lamanya ibadah qiamulail beliau, karena semakin seseorang mengenal Allah maka dia akan semakin takut dan banyak beribadah kepada-Nya.
2) The senior Companions (may Allah be pleased with them) would not bear what the Prophet (may Allah’s peace and blessings be upon him) could bear of worship. Nonetheless, they strove to follow him and emulate his performance of worship.
2) Tokoh-tokoh para sahabat -raḍiyallāhu 'anhum- tidak mampu melakukan seperti ibadah yang mampu dilakukan oleh Rasulullah -ṣallallāhu 'alaihi wa sallam-! Sekalipun demikian, mereka tetap berusaha untuk mengikuti beliau serta meneladani ibadah beliau.
3) The Prophet (may Allah’s peace and blessings be upon him) used to offer prayer in a proportionate manner. In other words, if he prolonged his recitation and standing, he would also make his bowing and prostration long.
3) Fikih salat Nabi -ṣallallāhu 'alaihi wa sallam-, yaitu salat beliau seimbang; apabila beliau memanjangkan bacaan, beliau juga memanjangkan rukuk dan sujudnya.
It is the prayer offered in accordance with the Sunnah that has good impact on a person’s character and piety. It comprises long standing and complete bowing and prostration, as well as supplications and Dhikr. So, a person combines in his prayer the Qur’an, supplication, and various forms of praising Allah Almighty. Thus, he tastes the sweetness of private communication with his Lord. That is the true prayer. {Indeed, prayer prohibits immorality and wrongdoing} ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: “As long as you are in prayer, you are thus knocking on the door of the King, and he who knocks on a door persistently will surely enter it.”
Salat yang akan mendatangkan buah pada kesalehan seorang hamba adalah salat yang sesuai dengan petunjuk Sunnah berupa memanjangkan salat, menyempurnakan rukuk dan sujud, serta melakukan doa, zikir, dan berbagai pujian supaya dia bisa merasakan manisnya munajat. Inilah salat yang bisa "mencegah dari perbuat keji dan mungkar." Abdullah bin Mas'ūd -raḍiyallāhu 'anhu- berkata, "Sungguh, selama engkau di dalam salat, maka engkau sedang mengetuk pintu Allah Maharaja. Siapa yang terus-menerus mengetuk pintu, dia pasti memasukinya."
1176/17 - Jābir (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) was asked: “Which part of the prayer is best?” He replied: “Long Qunūt.” [Narrated by Muslim]
17/1176- Jābir -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- pernah ditanya, "Salat manakah yang paling utama?" Beliau menjawab, "Salat yang berdirinya lama." (HR. Muslim)
Qunūt here means standing.
Yang dimaksud dengan "القُنُوتِ" (al-qunūt) ialah berdiri (kiam).
1) Long standing is one of the best acts in prayer, for those who are able to do it.
1) Berdiri lama bagi orang yang mampu adalah yang paling utama di dalam salat.
2) It is preferable to offer the prayer in a proportionate manner. In other words, if we prolong the standing, we should also prolong other pillars of the prayer.
2) Yang paling utama dalam salat adalah agar salat tersebut seimbang; bila orang yang salat memanjangkan berdirinya, dia juga hendaknya memanjangkan rukun-rukun yang lain.
1177/18 - ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The best prayer in the sight of Allah is the prayer of Dāwūd (Prophet David), and the best fast in the sight of Allah is the fast of Dāwūd. He used to sleep half of the night and rise up to pray one third of it, and then sleep one sixth of it; and he used to fast on alternate days.” [Narrated by Al-Bukhāri and Muslim]
18/1177- Abdullah bin 'Amr bin Al-'Āṣ -raḍiyallāhu 'anhumā- meriwayatkan bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Salat yang paling Allah cintai adalah salat Daud, dan puasa yang paling Allah cintai adalah puasa Daud. Beliau biasa tidur separuh malam, lalu mengerjakan salat di sepertiganya, dan tidur lagi di seperenamnya. Beliau biasa berpuasa sehari dan berbuka (tidak berpuasa) di hari berikutnya." (Muttafaq 'Alaih)
1) In worship, a person is best advised to give rights to all those to whom they are due. He worships the Almighty Lord and does not forget his own right and the right of his family.
1) Memberi hak kepada setiap pemiliknya merupakan yang paling utama dalam ibadah seseorang, yaitu dia tidak melalaikan ibadah kepada Rabb-nya dan tidak juga melupakan hak dirinya dan keluarganya.
2) The prophets (peace be upon them) adopted an approach of moderation and blessing in worship. A Muslim should be keen to abide by the prophetic guidance.
2) Manhaj para nabi dalam beribadah terkandung sikap pertengahan dan keberkahan, sehingga seorang muslim harus gigih untuk mengikuti petunjuk nabi yang sempurna.
1178/19 - Jābir (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “There is an hour at night that no Muslim happens to be asking Allah in it for any good of this world or the Hereafter except that He will give it to him. This occurs every night.” [Narrated by Muslim]
19/1178- Jābir -raḍiyallāhu 'anhu- berkata, Aku telah mendengar Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Sesungguhnya pada malam hari itu ada satu waktu, tidaklah seorang muslim mendapatkannya dalam keadaan meminta kepada Allah kebaikan perkara dunia dan akhirat, melainkan Allah pasti memberikannya kepadanya. Dan itu ada pada setiap malam." (HR. Muslim)
1) The hour is not specified for a wise purpose, which is to get people to make effort in pursuit of it.
1) Hikmah tidak ditentukannya waktu tersebut dengan waktu tertentu adalah supaya hamba yang diberi taufik bersungguh-sungguh dalam mencarinya.
2) Allah Almighty is vastly merciful towards His servants, as He provides them with opportunities every night for having their supplications answered.
2) Luasnya rahmat Allah -Ta'ālā- kepada hamba-Nya manakala Dia memberikan mereka di setiap malam waktu-waktu untuk mengabulkan doa mereka.
1179/20 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When any of you gets up at night to pray, let him start with two short Rak‘ahs.” [Narrated by Muslim]
20/1179- Abu Hurairah -raḍiyallāhu 'anhu- meriwayatkan bahwa Nabi -ṣallallāhu 'alaihi wa sallam- bersabda, "Apabila salah seorang kalian bangun di waktu malam, maka hendaklah ia mengawali salatnya dengan dua rakaat yang ringan." (HR. Muslim)
This Hadīth is not authentically reported to have been said by the Prophet; rather, it is the speech of the Companion Abu Hurayrah (may Allah be pleased with him). However, the Prophet (may Allah’s peace and blessings be upon him) is authentically reported to have regularly performed such two short Rak‘ahs, as reported by ‘Ā’ishah (may Allah be pleased with her) in the following Hadīth:
Hadis ini tidak sahih dari ucapan Nabi -ṣallallāhu 'alaihi wa sallam-. Melainkan ia berasal dari perkataan Abu Hurairah -raḍiyallāhu 'anhu- dan tidak sahih dinisbahkan kepada Rasulullah -ṣallallāhu 'alaihi wa sallam-. Namun, dua rakaat ringan ini telah sahih dari perbuatan Nabi -ṣallallāhu 'alaihi wa sallam-, sebagaimana dalam hadis Aisyah -raḍiyallāhu 'anhā- berikut:
1180/21 - ‘Ā’ishah (may Allah be pleased with her) reported: “Whenever the Prophet (may Allah’s peace and blessings be upon him) got up to pray at night, he would start with two short Rak‘ahs.” [Narrated by Muslim]
21/1180- Aisyah -raḍiyallāhu 'anhā- berkata, "Apabila Rasulullah -ṣallallāhu 'alaihi wa sallam- bangun di waktu malam untuk mengerjakan salat, beliau memulai salatnya dengan dua rakaat ringan." (HR. Muslim)
1) Starting Qiyām al-Layl with two short Rak‘ahs is meant to boost a person’s energy and get him ready for the prayers to come.
1) Hikmah dari membuka qiamulail dengan dua rakaat ringan adalah agar seorang hamba bersemangat di sisa salatnya.
2) The Shariah takes human nature into consideration, as it has prescribed such things that help people get active and energetic.
2) Perhatian agama terhadap kondisi kejiwaan manusia manakala mensyariatkan semua yang akan membantu ketekunan dan keselamatannnya.
1181/22 - ‘Ā’ishah (may Allah be pleased with her) reported: “When the Messenger of Allah (may Allah’s peace and blessings be upon him) missed prayer at night because of sickness or otherwise, he would pray twelve Rak‘ahs during the daytime.” [Narrated by Muslim]
22/1181- Juga dari Aisyah -raḍiyallāhu 'anhā-, dia berkata, "Apabila Rasulullah -ṣallallāhu 'alaihi wa sallam- tidak sempat melakukan salat malam karena sakit atau yang lainnya, maka beliau akan melakukan salat pada waktu siang sebanyak dua belas rakaat." (HR. Muslim)
1182/23 - ‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever sleeps and fails to recite his nightly portion, or part of it, and then recites it between the Fajr prayer and the Dhuhr prayer, it will be recorded for him as if he recited it during the night.” [Narrated by Muslim]
23/1182- Umar bin Al-Khaṭṭāb -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Siapa yang tertidur dari bacaan wirid hariannya (dari Al-Qur`ān) di malam hari atau sebagiannya, lalu dia mengadanya di waktu antara subuh dan zuhur, maka akan ditulis untuknya seolah-olah ia mengerjakannya di malam hari." (HR. Muslim)
Nightly portion: the specified amount of recitation in prayer or outside it.
حِزْبِهِ (ḥizbihi): bagian tertentu yang dikhususkan untuk bacaan atau salat.
1) It is legitimate to make up for the missed Qiyām al-Layl during daytime, but without observing Witr, for it is only meant to conclude prayers in the night.
1) Disyariatkannya mengada salat malam di siang hari dengan bilangan genap, bukan ganjil, karena bilangan ganjil digunakan untuk menutup salat malam.
2) The time in which we can make up for prayers missed in the night extends from sunrise till before the decline of the sun from its zenith at noon (time for the Zhuhr prayer).
2) Waktu mengada salat malam bagi orang yang luput mengerjakannnya ialah antara terbit dan naiknya matahari hingga mendekati waktu tergelincirnya matahari di waktu zuhur.
3) Allah is merciful towards His servants, as He has opened to them the gates of mercy during the night and day and does not deprive from the reward the one with excuse.
3) Besarnya rahmat Allah -Ta'ālā- kepada hamba-Nya, yaitu Allah membukakan bagi mereka pintu rahmat ketika malam dan siang serta tidak menghalangi orang yang memiliki uzur dari mendapatkan pahala.
1183/24 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “May Allah have mercy upon a man who wakes up at night and offers prayer, and awakens his wife. If she refuses, he sprinkles water on her face. And may Allah have mercy upon a woman who wakes up at night and offers prayer, and awakens her husband. If he refuses, she sprinkles water on his face.” [Narrated by Abu Dāwūd, with an authentic Isnād]
24/1183- Abu Hurairah -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Allah merahmati seorang laki-laki yang bangun pada malam hari, lalu ia mengerjakan salat dan membangunkan istrinya. Jika istrinya enggan, ia memercikkan air di wajahnya. Allah merahmati seorang perempuan yang bangun pada malam hari, lalu ia mengerjakan salat dan membangunkan suaminya. Jika suaminya enggan, ia memercikkan air di wajahnya." (HR. Abu Daud dengan sanad sahih)
1184/25 - He and Abu Sa‘īd (may Allah be pleased with both of them) reported: The Prophet (may Allah’s peace and blessings be upon him) said: “If a man awakens his wife during the night and they pray - or he prays - two Rak‘ahs together, they will be recorded among those men and women who (constantly) make remembrance of Allah.” [Narrated by Abu Dāwūd, with an authentic Isnād]
25/1184- Abu Hurairah dan Abu Sa'īd -raḍiyallāhu 'anhumā- meriwayatkan, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Apabila seorang suami membangunkan istrinya pada malam hari, lalu mereka berdua mengerjakan salat -atau dia mengerjakan salat- dua rakaat berjamaah, maka keduanya akan ditulis dalam golongan laki-laki dan perempuan yang banyak berzikir." (HR. Abu Daud dengan sanad sahih)
1) Mercy descends upon husband and wife who cooperate in worship and obedience to Allah Almighty. They do not wake up and leave sleep, which is dear to everyone’s heart, except for the sake of something dearer, and that is private communication with the Almighty Lord.
1) Rahmat Allah akan turun kepada suami istri yang saling mengingatkan ketaatan kepada Allah -Ta'ālā-, karena tidaklah salah seorang mereka bangun dari tidurnya -yang merupakan sesuatu yang disenangi jiwa- kecuali karena merindukan sesuatu yang lebih ia sukai, yaitu bermunajat kepada Allah -Ta'ālā-.
2) It is legitimate to urge one another to observe Qiyām al-Layl. Thus, we get active in the performance of worship.
2) Disyariatkannya memberikan motivasi qiamulail karena akan menanamkan semangat beribadah dalam jiwa.
3) The houses where Allah Almighty is worshiped and obeyed are blessed and blissful. So, do we now know the path to family happiness?
3) Rumah tangga yang hidup di bawah naungan ketaatan kepada Ar-Raḥmān adalah rumah tangga yang bahagia dan diberkahi. Maka, apakah kita telah mengetahui cara meraih kebahagiaan keluarga?
1185/26 - ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If anyone of you gets sleepy in prayer, let him lie down till sleepiness goes away, for if he prays while sleepy, he may intend to ask forgiveness but he will curse himself instead.” [Narrated by Al-Bukhāri and Muslim]
26/1185- Aisyah -raḍiyallāhu 'anhā- meriwayatkan bahwa Nabi -ṣallallāhu 'alaihi wa sallam- bersabda, "Jika salah seorang kalian telah mengantuk ketika salat, hendaklah dia tidur hingga kantuk itu hilang. Karena jika salah seorang di antara kalian mengerjakan salat dalam keadaan mengantuk, dia tidak sadar, mungkin dia hendak meminta ampunan, namun ternyata dia justru mencela dirinya sendiri." (Muttafaq 'Alaih)
1186/27 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When one of you stands to pray at night and finds it difficult to recite the Qur’an correctly (out of sleepiness), and he is unaware of what he is reciting, he should lie down.” [Narrated by Muslim]
27/1186- Abu Hurairah -raḍiyallāhu 'anhu- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Apabila salah seorang di antara kalian bangun untuk salat pada waktu malam, kemudian lisannya berat membaca Al-Qur`ān dan ia tidak sadar apa yang ia baca, maka hendaklah ia berbaring (tidur)." (HR. Muslim)
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فَاستَعجَمَ (fa-sta'jama): berat baginya karena sangat ngantuk.
1) The Prophet’s guidance in worship is to give everything its due right. So, if a person feels sleepy, he should sleep and not tire himself.
1) Memberikan hak pada setiap pemiliknya adalah metode Nabi dalam beribadah, sehingga apabila seorang hamba mengantuk hendaklah dia memberikan hak dirinya dengan tidur dan tidak memaksakan dirinya untuk beribadah.
2) It shows the tolerance and ease of the Shariah, as it cares about people’s various rights, and it does not burden us with things beyond our capacity. Indeed, Allah is more merciful to His servants than they are to themselves.
2) Menampakkan kemudahan syariat Islam, yaitu syariat Islam memperhatikan hak badan, dan Rabb kita tidak membebani kita dengan sesuatu yang tidak kita sanggupi, karena Allah -Tabāraka wa Ta'ālā- lebih sayang kepada hamba-Nya daripada kesayangan mereka terhadap diri mereka sendiri.