Combined Religious and Worldly Welfare as Winter’s Long Nights and Short Days Approach

بسم الله الرحمن الرحيم

Imam Ibn Rajab, may Allāh have mercy upon him, said:

As for standing in prayer during the nights of winter, due to their length (i.e. the long nights), a person can obtain their share of sleep and then get up to pray. The person praying can recite their entire portion of the Qur’an, having (already) obtained their needed share of sleep. So, they combine the sleep they need with completing their portion of Qur’an (recitation), thus, fulfilling the needs of their religion and rest for their body.

Among the statements of Yahya ibn Mu‘adh is: “The night is long, so do not shorten it by sleeping, and Islam is pure, so do not defile it with your sins.” This is different to the nights of summer, for indeed, due to their shortness and heat, one is overcome by sleep and can hardly obtain their needed share of sleep without sleeping through the entire night. Thus, standing in prayer during these nights requires striving, and due to their shortness, one may not be able to complete their portion of recitation from the Qur’an.

It has been reported from Ibn Mas‘ud (may Allah be pleased with him) that he said: “Welcome to winter, for blessings descend during it, the night is long for standing in prayer, and the day is short for fasting.” It has also been reported from him as a statement attributed to the Prophet ﷺ, but this attribution is not authentic.

Al-Hasan (may Allah have mercy upon him) said: “How excellent a time winter is for the believer! Its night is long, so he can stand in prayer, and its day is short, so he can fast.”

It has been reported that whenever winter arrived, ‘Ubayd ibn ‘Umayr (may Allah have mercy upon him) would say: “O people of the Qur’an! Your nights have become long for your recitation, so recite! And your days have become short for your fasting, so fast!” [1]

We ask Allah:

 اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ

O Allah, help me to remember You, to give You thanks, and to perform Your worship in the best manner.  

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

Guide us to the straight path.

Imam As-Sadi, may Allah have mercy upon him, said: Meaning:

Guide and direct us, and grant us success on the straight path, which is the clear path leading to (the Pleasure) of Allah and His paradise. It is to know truth and act upon it, therefore, guide us to the straight path and keep us steadfast upon it. The guidance to the straight path entails adhering to the religion of Islam and abandoning all other religions, while the guidance along the path includes direction in all religious matters, both in knowledge and practice. This supplication is among the most comprehensive and beneficial for a servant of Allah. Due to this, it is obligated to a person to supplicate with it every Rak’ah in his prayer due to one’s overarching need for it. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the levels of guidance:

First: The guidance of knowledge and clarity. Allah enables one to know the truth and understand it.

Second: Allah gives one the ability to reach it; otherwise, one remains incapable on their own.

Third: Allah enables one to be a desirer of it.

Fourth: Allah enables one to act upon it.

Fifth: Allah enables one to be steadfast and continue upon it.

Sixth: Allah removes the obstacles and opposing influences that are in opposition to it.

Seventh: Allah guides one along the path itself – a specific guidance, which is more specific than the initial guidance. This is because the first one is a general guidance along the path, whereas this second one contains its stages in detail.

Eighth: Allah enables one to see the true goal along the path and draws his attention to it, so that one remains focused in his adherence without being hindered from the paths leading to it.

Ninth: Allah makes one witness his neediness and overarching need for this guidance above every need one cannot do without.

Tenth: Allah enables one to witness the two divergent paths that are away from the straight way, and they are the path of those who have earned Allah’s anger due to turning away from the truth intentionally and out of obstinacy, and the path of those who have strayed due to ignorance and misguidance. [3]

[1] Laṭā’if al-Ma‘ārif, p. 326

[2] An Excerpt from Tafsir As-Sadi

[3] Madarij As-Salikin 3/510