Worship (Ibadah)

Tarāwīḥ and Qiyām al-Layl (Night Prayers)

Tarāwīḥ and Qiyām al-Layl: The Beauty of Night Prayers in Islam

Introduction

Night falls, the world grows quiet, and a special opportunity opens for believers: the chance to connect with Allah through night prayer. In Islam, praying in the late hours is not just for monks or saints – it’s a gift open to every Muslim. Two terms often arise for these blessed prayers: Tarāwīḥ and Qiyām al-Layl. In this article, we’ll explore what they mean, how they are practiced in Ramadan and beyond, and why they hold such a unique power in the Islamic tradition. Along the way, we’ll look at Quranic verses, sayings of Prophet Muhammad (peace be upon him), insights from scholars, and guidance from the four Sunni schools of thought. By the end, you’ll see how these night vigils can illuminate your heart and strengthen your connection to Allah – and why the Islamic view of night prayer is truly special.

Understanding Tarāwīḥ and Qiyām al-Layl

Tarāwīḥ (تراويح) and Qiyām al-Layl (قيام الليل) are closely related terms, but they refer to slightly different practices:

In Ramadan, Qiyām al-Layl has two forms: the early part of the night is Tarawīḥ (often 8 or 20 rak‘āt, more on that later), and the late part of the night (especially during the last ten nights) is often called Tahajjud or simply Qiyām – extra prayers seeking the bounty of Laylat al-Qadr (the Night of Decree). In mosques during Ramadan, you may find Tarawīḥ right after ʿIshāʾ, and sometimes additional late-night Qiyām prayers in the last ten nights. Outside of Ramadan, there is no Tarawīḥ per se, but the general Qiyām al-Layl or Tahajjud remains a beloved Sunnah all year round. It could be two rak‘āt or twenty – whatever one can manage – offered in the stillness of the night for the sake of Allah.

Meaning of the Arabic Terms: Tarāwīḥ (singular tarwīḥah) means “relaxations” – pointing to the pauses for rest after each set of units in Ramadan night prayer. Qiyām al-Layl means “standing at night,” indicating the act of standing in prayer during the night. Tahajjud comes from a root meaning “to keep vigil (after sleep).” All these refer to drawing closer to Allah in the lateness of the hour, when others are asleep*. The Prophet (peace be upon him) said, “The best prayer after the obligatory prayers is prayer at night.”** (Sahih Muslim)

Why pray at night? From an early age, Muslims are taught that Allah loves these prayers. They are an act of worship done purely out of love and dedication, since they’re not required. Night prayers test our sincerity – when no one else is watching, will we get up to pray for Allah’s sake alone? In the quiet of night, when the world is asleep, a believer’s heart can be especially attuned to worship, free from daily distractions. It’s a time to recite Qur’an slowly, to shed tears in sujūd (prostration), and to feel one-on-one with our Creator. As we’ll see, the Qur’an and Hadith (Prophetic teachings) heavily emphasize the virtue of this nightly devotion.

Night Prayer in the Qur’an

Allah ﷻ (Glorified and Exalted is He) speaks about the value of night prayers in several places in the Qur’an. These verses show that praying at night was encouraged from the very start of Islam – in fact, the Prophet Muhammad (peace be upon him) himself was commanded to spend a portion of the night in prayer. Night worship is described as a quality of the most faithful and devout believers. Below are some key Quranic verses (in English) that directly relate to Tarawīḥ, Tahajjud and Qiyām al-Layl. Each verse is presented in a blockquote, followed by its reference:

“O you who wraps himself [in a cloak], stand [in prayer] throughout the night, except for a little – half of it, or a little less, or a little more – and recite the Qur’an slowly and distinctly.” (Qur’an 73:1-4)
In these verses, Allah instructs the Prophet ﷺ to rise in the night and pray, spending a substantial portion of the night in worship. This was an early command in Islam (later, the obligation on the Prophet’s followers was lifted, as prayer at night became voluntary ). It shows how foundational night prayer is: Allah began the Prophet’s spiritual training with Tahajjud!

“And from [part of] the night, pray Tahajjud beyond what is obligatory for you; it may be that your Lord will raise you to a praised station.” (Qur’an 17:79)
Here, the Prophet ﷺ is told to perform extra night prayers so that Allah might grant him the “Maqām Maḥmūd” – the honored, praised station in the Hereafter. This highlights that Qiyām al-Layl is a means to attain high ranks with Allah. While this command in full was specific to the Prophet, by extension it shows us the great merit of praying at night.

“Their sides forsake their beds; they call upon their Lord in fear and hope, and they spend [in charity] from what We have provided them.” (Qur’an 32:16)
This verse beautifully describes the righteous believers: they resist the comfort of bed to worship their Lord in the darkness of night, driven by reverent fear and hopeful longing. Instead of sleeping through, they sacrifice some sleep to stand in du‘ā’ and prayer. Allah praises this quality highly.

“They used to sleep but little of the night, and in the hours before dawn they would ask forgiveness.” (Qur’an 51:17-18)
This is part of a passage about people of Paradise. One of their traits was that they hardly slept all night – meaning they spent much of it in worship. Then as dawn approached (the last part of the night), they were busy seeking Allah’s forgiveness (through istighfār, often done in sujūd or du‘ā’). This shows the habits of those beloved to Allah**: using the late night for prayer and the pre-dawn moments for heartfelt repentance.

“The (true) servants of the Most Merciful are those who… spend the night in sujūd (prostration) and standing (in prayer) to their Lord.” (Qur’an 25:63-64)
In Surat al-Furqan, Allah lists qualities of ‘ibād ar-Raḥmān – the servants of the Most Merciful. Among them is that by night they humble themselves in worship. Instead of indulging in worldly pleasures or just sleeping heedlessly, they bow and prostrate to draw near to Allah.

“Is one who is devoutly obedient during periods of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord, like one who does not? Say: Are those who know equal to those who do not know?” (Qur’an 39:9)
This powerful rhetorical verse asks us to compare two people: one spends the night in prayer, concerned about the Hereafter, versus one who doesn’t care to remember Allah. Can they be equal? Of course not! Allah is telling us that the person who knows the value of night prayer will not neglect it. Those who understand (people of knowledge) will realize its importance. In other words, praying at night makes you among those “who know.” It is a hallmark of the knowledgeable and humble believer.

“And during the night, prostrate yourself to Him and glorify Him through the long night.” (Qur’an 76:26)
This is a direct instruction to worship during the night – to make sujūd in the late hours and remember Allah for a “long” part of the night. It comes in Surat al-Insān right after Allah mentions people who ignore faith. The remedy and contrast is that the devoted choose night-time to deeply glorify their Lord.

These Quranic verses (and others like them) show that Qiyām al-Layl is very much part of the lifestyle Allah wants for the believers. In fact, the early Muslims at one point had night prayer nearly obligatory on them during the very beginning of the call, as Surat al-Muzzammil indicates. Later, Allah in His mercy made it optional, knowing that not everyone can sustain it . Yet, it remained the Prophet’s own practice consistently, and a strong Sunnah for his followers. Notice that none of these verses specify a particular time or number of rak‘āt – just that some significant portion of night, whether early or late, should be used for worship. This flexibility allowed Muslims of different capacities to partake in the blessing.

Allah also revealed an entire Surah about Laylat al-Qadr (the Night of Decree, which occurs in Ramadan), saying:

“The Night of Glory is better than a thousand months; on that night the angels and the Spirit descend…” (Qur’an 97:3-4).

Although this verse does not mention prayer explicitly, the Prophet ﷺ explained that praying on Laylat al-Qadr is a source of tremendous forgiveness. It’s as if the Qur’an is urging us to seek that night with worship. Thus, Ramadan night prayers have an added miraculous significance – a single night’s worship could eclipse 84 years of worship in reward! No other religion or philosophy offers such a powerful concept – that one humble night of prayer can outweigh a lifetime. This is part of the unique mercy and incentive in Islam to encourage us to strive in Qiyām al-Layl, especially during Ramadan.

Hadith: The Prophet’s Teachings on Night Prayer

The sayings of Prophet Muhammad (peace be upon him) illuminate Tarawīḥ and Qiyām al-Layl even further. There are many authentic (ṣaḥīḥ) hadiths that directly relate to praying at night – highlighting its virtues, describing the Prophet’s own practice, and encouraging the believers to perform it. Below, we list a collection of such hadiths in English, each in a quote block. These are all from Sahih sources (primarily Bukhari and Muslim, or other collections with authentication). They paint a comprehensive picture of why night prayer is so cherished:

The Messenger of Allah (peace and blessings be upon him) said: “Whoever prays at night during Ramadan with faith and seeking reward, all his previous sins will be forgiven.”
(Sahih al-Bukhari & Sahih Muslim)

The Prophet (peace be upon him) also said: “Whoever stands (in prayer) on Laylat al-Qadr (the Night of Decree) with faith and seeking reward, all his previous sins will be forgiven.”
(Sahih al-Bukhari & Sahih Muslim)

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: “The best prayer after the obligatory prayers is the night prayer (Qiyām al-Layl).”
(Sahih Muslim)

The Messenger of Allah (peace be upon him) said: “You should pray Qiyām al-Layl, for it was the practice of the righteous before you. It brings you closer to your Lord, expiates your sins, and prevents you from wrongdoing.”
(Jāmi’ at-Tirmidhi 3549 – graded ḥasan/sound)

‘Ā’ishah (may Allah be pleased with her) reported: When the Prophet (peace be upon him) prayed at night, he would stand for so long that his feet became swollen. She asked him, “Why do you do this when Allah has forgiven all your past and future shortcomings?” The Prophet replied: “Shall I not be a grateful servant?”
(Sahih al-Bukhari & Sahih Muslim)

‘Ā’ishah (may Allah be pleased with her) also said: “Allah’s Messenger ﷺ never prayed more than eleven rak‘āt (night prayer) in Ramadan or at any other time. He would pray four rak‘āt – and don’t ask about how beautiful and long they were – then another four rak‘āt, equally beautiful and long, then three rak‘āt (Witr).”
(Sahih al-Bukhari)

She added: “When I asked him, ‘Do you sleep before praying Witr?’ he said, ‘O ‘Ā’ishah, my eyes sleep but my heart does not sleep.’”
(Sahih al-Bukhari)

‘Ā’ishah narrated an incident about Ramadan: “One night Allah’s Messenger ﷺ prayed (Tarawīḥ) in the mosque, and some people joined him. On the next night, more people came to pray behind him. On the third or fourth night, the mosque was overflowing, but the Prophet did not come out to them. In the morning, he said: ‘I saw what you did (the previous nights), but the only thing that prevented me from coming out again was that I feared this prayer would become obligatory on you (if we kept doing it every night in Ramadan).’”
(Sahih al-Bukhari & Sahih Muslim)

The Prophet (peace be upon him) said, “If a man prays with the imām until he (the imām) concludes, it will be recorded for him as if he spent the whole night in prayer.”
(Sunan at-Tirmidhi 806, Sahih by Al-Albani)

Abdullah ibn ‘Umar (may Allah be pleased with him) was one of the Prophet’s young companions. The Messenger of Allah ﷺ said about him: “What an excellent man ‘Abdullah is, if only he would pray at night.” (Meaning, if he would perform Tahajjud.) After hearing this, ‘Abdullah ibn ‘Umar never let a night pass without praying much of it.
(Sahih al-Bukhari & Sahih Muslim)

Abu Hurayrah (may Allah be pleased) reported that the Prophet ﷺ said: “Our Lord, the Blessed and Exalted, descends to the lowest heaven every night in the last third of the night and says: ‘Who is calling upon Me, so that I may answer him? Who is asking of Me that I may give him? Who is seeking My forgiveness so that I may forgive him?’”
(Sahih al-Bukhari & Sahih Muslim)

‘Abdullah ibn Salām (a companion who was a Jewish rabbi before embracing Islam) narrated: “When the Prophet ﷺ arrived in Madinah, the people rushed to see him. I heard him say in his very first address: ‘O people, spread peace (greet one another with salām), feed others, uphold family ties, and pray at night when others are asleep, and you will enter Paradise in peace.’”**
(Sunan Ibn Mājah 1334, Sahih)

These hadiths carry tremendous lessons. They show us that:

These hadiths collectively show the beauty and importance of Tarawīḥ and Qiyām al-Layl. They are not ordinary Nafl prayers; they come with extraordinary benefits, forgiveness, and spiritual elevation. The Prophet ﷺ and his companions loved these prayers deeply – and through their words, they invite us to taste that sweetness as well.

Tarawīḥ in History and Differences Among the Schools

Historically, how did Tarawīḥ prayer develop? During the Prophet’s life, as we saw, he prayed the night prayer in Ramadan individually most of the time, though people would sometimes join behind him informally. After that brief 2-3 night congregational experience, he deliberately prayed at home to signal it wasn’t obligatory. For the remainder of his life and the caliphate of Abū Bakr, Muslims in Ramadan would pray Qiyām individually or in small groups. There wasn’t a single jamāʿah (congregation) for all.

In the time of Caliph ‘Umar ibn al-Khaṭṭāb (Allah be pleased with him), he noticed people praying in scattered groups in the mosque during Ramadan. Seeing the unity and spirit that could be achieved, in the second year of his caliphate he appointed Ubayy ibn Ka‘b (a renowned reciter) to lead everyone in one congregation. When ‘Umar came at night and saw the whole mosque praying behind one imām, he was pleased and remarked “Ni‘mat al-bid‘ah hādhih!” – “What a good innovation this is!” . By “innovation” he meant bringing back a practice in a new way (since congregational Tarawīḥ as a regular practice was new at the time) – it was not a blameworthy innovation in religion, but a revival of a Sunnah in a form that now was safe to do. All the companions agreed with ‘Umar’s decision. Thus, Tarawīḥ in congregation each night of Ramadan became the norm from that time (around 14 AH) until today. ‘Umar (the second Caliph) is sometimes credited as “the one who established the practice of Tarawīḥ” – meaning publicly and collectively. In truth, the concept was from the Prophet, and ‘Umar only standardized it for the benefit of the Ummah.

So, what about the number of rak‘āt in Tarawīḥ? This has been a topic of friendly discussion among Muslims for centuries. The Prophet’s own practice was usually 11 (8 + 3 witr) as mentioned. But during ‘Umar’s time, the community prayed 20 rak‘āt + 3 witr behind Ubayy ibn Ka‘b. Why 20? Likely because the Caliph and companions at the time wanted to make the prayers a bit shorter per unit and do more units, to accommodate those who couldn’t stand very long – it made it easier while still completing a large portion of Qur’an. This number, 20, became widely adopted in many Muslim lands thereafter.

However, it’s important to note: The Prophet ﷺ did not fix a single number for all time. He himself prayed 11, but indicated the night prayer could be open-ended (two by two, then Witr). Different cities in early Islam had slight variations. For example, it is reported that in Madinah, some people used to pray 36 rak‘āt (perhaps because the people of Madinah in the time of Imam Mālik would pray 4 extra rak‘āt after every 4 – to make up for the fact that Makkans would perform ṭawāf during the rests, something the people in Madinah couldn’t do, so they compensated with extra prayers!). The flexibility was affirmed by scholars. Shaykh al-Islam Ibn Taymiyyah said:

“The night prayers of Ramadan have not been limited by the Prophet to a specific number. Whichever form of prayer enables the people to pray with khushū‘ (focus and humility) and length that suits them – whether it’s 11 rak‘āt, 20, or more – all of that is good. There were those among the Salaf who prayed 40 rak‘āt, and others who prayed 36, and others 20, and others 11 or 13. All of these ways are acceptable. If people can stand long, then fewer rak‘āt (with longer recitation) is better, following the Prophet’s own practice. But if they cannot stand so long, then increasing the number of rak‘āt is also fine.”*

Ibn Taymiyyah’s wisdom is echoed by many scholars: the Shari‘ah left some leeway in Tarawīḥ so that people in different times and places can worship according to their ability. What’s important is the spirit of the prayer, not the exact count. The Prophet ﷺ said “hold firmly to my Sunnah and the Sunnah of the Rightly Guided Caliphs”, and since all four Caliphs (Abu Bakr, Umar, Uthman, Ali) and the Sahabah collectively approved of Tarawīḥ (and most prayed 20 in the mosque in their era), one can feel comfortable praying 20 or 8. Both have a basis.

The Four Sunni Madhhabs (schools of jurisprudence) held slightly different views mostly on recommended numbers:

The bottom line: there is no need for dispute about 8 vs 20. All are valid. As one modern scholar put it, “Pray as much as you can with sincerity – don’t quarrel over numbers.” If you pray 8 at the mosque and feel energetic at home, you can pray more 2-rak‘ah sets alone. If the mosque prays 20 and you find it long, you can rest after 8 and rejoin for Witr, or pace yourself. The spirit of Tarawīḥ is standing in prayer to hear the whole Qur’an, making du‘ā’, and experiencing the unity of the Ummah in Ramadan nights.

All four schools unanimously agree that Tarawīḥ/Qiyām al-Layl is a sunnah, not an obligation, and missing it isn’t a sin – but one truly misses out on great goodness. They also agree it’s best prayed in jamā‘ah (especially Tarawīḥ). Imām Ahmad ibn Hanbal even said, “For one who can manage, praying in congregation is better than praying alone in the night”, which is generally true for Tarawīḥ. For non-Ramadan Qiyām, it is usually done individually, though occasionally families or friends may pray Tahajjud together, which is also fine.

To appreciate how much our pious predecessors valued night prayer, consider these historical notes and examples:

One might ask, how did they manage to pray so much? The truth is, when faith and love of Allah fill the heart, prayer no longer feels burdensome. It becomes a joy. The Prophet ﷺ said, “Juʿilat qurratu ‘aynī fīṣ–ṣalāh” – “the delight of my eyes was placed in prayer.” The early Muslims felt a sweetness in those night vigils that made them sometimes prefer it even to sleep. Of course, Islam is balanced – we are not asked to forego sleep entirely or harm our health. Most people will pray a moderate amount. But these examples show what heights of devotion humans can reach when powered by iman.

Unique Spiritual Benefits of Night Prayer

Night prayer in Islam is uniquely powerful for many theological, spiritual, and even psychological reasons. Why is Qiyām al-Layl so special? Let’s reflect on that:

In short, night prayer is a gift. The Prophet ﷺ said: “Keep up night prayer, for it was the practice of the righteous before you, and it is a means of nearness to your Lord, a forgiveness of bad deeds, and a barrier from sin.” Boldly put, no other voluntary act of worship carries all these benefits together. Fasting extra days is great, giving charity is excellent – but Qiyām al-Layl works on the very heart and soul of a person and brings so many virtues in its wake. It even has physical benefits – modern studies suggest that prayer movements and the serene mental state achieved can reduce stress and improve sleep quality afterwards. But for a believer, the biggest “benefit” is intangible: gaining Allah’s pleasure.

Making Night Prayer a Part of Our Lives (Call to Action)

After hearing all this, one might feel inspired – but also a bit overwhelmed. How can we practically incorporate Tarawīḥ and Qiyām al-Layl into our busy, modern lives, especially outside of Ramadan? Here are some practical tips and a call to action, in a conversational tone:

  1. Start Small – but Be Consistent: The key is consistency. The Prophet ﷺ said the most beloved deeds to Allah are those done regularly, even if little. You don’t have to begin by praying for hours. Begin with just 2 rak‘āt before you sleep, or 2 rak‘āt right after `Ishā’, a couple of nights a week. Or if you’re able, wake up 15 minutes earlier than Fajr time and do a quick, sincere 2 rak‘āt. Consistency is more important than quantity. Once it becomes a habit, you can slowly increase. Maybe make it 4 rak‘āt later, or 10 minutes more of du‘ā’. The secret is to make your body and soul accustomed to this beautiful habit gently.

  2. Utilize Ramadan – and Continue After: In Ramadan, almost everyone goes to Tarawīḥ. It’s a perfect annual training ground for Qiyām al-Layl! This coming Ramadan (or the next one), commit to attending Tarawīḥ diligently. Feel the spirit – the beautiful recitation, the unity, the dua in Witr. Let your heart get attached to night prayer during Ramadan. Then, after Ramadan, don’t drop it entirely. Keep a piece of it with you. Perhaps 2 rak‘āt on weekend nights, or revive it in the middle of each month, etc. Many people experience a kind of “emptiness” after Ramadan nights end – fill that by continuing Qiyām, even if at a smaller scale, throughout the year.

  3. Pick a Good Time for You: There are two main options – either pray before sleeping (right after `Ishā’ or later in the evening), or sleep and then wake up before Fajr (Tahajjud). Each person should assess what’s easier. Option 1 (before sleep): If you’re not sure you’ll wake up later, pray a few rak‘āt in the late evening. You can even pray Witr before bed. This still counts as Qiyām al-Layl. Option 2 (before Fajr): Set an alarm for, say, 30 minutes or 20 minutes before Fajr. Get up, make wuḍū’ (half the battle is won once you’re making ablution!), and pray even 2 or 4 rak‘āt, then make Witr and use a few minutes to ask Allah for whatever your heart desires. There is a special sweetness in this option because of that hadith of Allah’s descent in last third of night. Some people find it easiest to wake up that last half hour, as they consider it “Suḥūr time” (pre-dawn meal time in Ramadan) – so outside Ramadan, they spiritually continue “suḥūr” by feeding their soul at that time!

  4. Remember the Rewards and Virtues: Keep reminding yourself why you’re doing this. Write down a favorite verse or hadith about Qiyām and put it by your bedside. For example, the hadith: “Whoever prays at night with faith and hope, his sins are forgiven,” or “Pray at night when others sleep, enter Paradise in peace.” When you feel lazy to get up, glance at those words. Think of Paradise and the countless angels surrounding the worshippers at night. Think of how on the Day of Judgment, this effort might come to rescue you. These reminders ignite the heart and make it easier to push off the blanket.

  5. Make Dua for Help: Ironically, ask Allah in your daytime prayers to help you pray at night! Say, “O Allah, put barakah in my sleep and help me wake up for Qiyām.” If you sincerely ask, Allah will facilitate it. Maybe you’ll find yourself awake at 4 AM for no reason – it could be an unseen angel nudging you: “This is your chance, go pray!” If that happens, don’t waste it. Get up, even if just to pray briefly.

  6. Find a Qiyām Buddy (for outside Ramadan): Sometimes having a pious friend encourages us. Maybe agree with a family member or friend that you both will try Tahajjud twice a week. You can softly encourage each other (“How was your Tahajjud yesterday?”). If you live together, you can even pray together occasionally. Husbands and wives can gently wake each other for a few extra rak‘āt. The Prophet ﷺ said, “May Allah have mercy on a man who wakes his wife to pray at night, and on a woman who wakes her husband to pray at night.” Supporting each other in good builds love and brings mercy into the home.

  7. Immerse Your Heart in the Experience: In Qiyām al-Layl, quality matters. Pray slowly, calmly. You’re not in a rush. This is private time with the Merciful. If you don’t know many surahs, no problem – recite the ones you know well and ponder their meanings. Or read from a Mus-haf (it’s permissible in nawāfil to hold the Qur’an and read). The Qur’an will come to life at night. Also make sujūd extra long sometimes – this is when you are closest to Allah. Pour out your heart in sajdah: thank Him, praise Him, cry to Him, ask for His guidance, for forgiveness, for your needs in this world and the next. This deepens your connection with Allah tremendously. Some people keep a small du‘ā’ list so they remember what to ask for (e.g. “guidance for so-and-so, ease in my job, Jannah, protection from sins, etc.”). You can feel free in Tahajjud to speak to Allah in your own words (in any language) after the formal Arabic adhkār – He understands all tongues and He loves when we ask.

  8. Don’t Lose Hope or Get Discouraged: If you miss a day or even go a long time without praying at night, you can always restart. Shayṭān might try to guilt you: “Oh, look at you, you gave up, might as well not bother.” Ignore that. Even the pious sometimes had dips. The key is to renew your intention and try again. It’s okay if you snoozed through your alarm – try again the next night. If you couldn’t wake up, pray some extra after `Ishā’ instead. There’s a narration that if one intended sincerely to pray Tahajjud but then fell asleep, Allah still writes for him the reward of what he intended, and his sleep becomes charity for him! So you can’t lose, in shā’ Allāh, with a sincere intention.

Strengthening your connection to Allah through these prayers is one of the most fulfilling endeavors you can undertake. It will reflect in your daytime life: you’ll find increased patience, a sense of peace, and closeness to Allah in all matters. Many sins or useless habits will start dropping off as Qiyām polishes your heart. You’ll also become a beacon of guidance for others, because when Allah loves someone, He calls Jibrīl and the angels to love that person, and places acceptance for them on earth. Imagine being among those special friends of Allah – night prayer is your pathway there!

Islam presents night vigil as a unique gift – unlike any other religion’s approach. It’s not about deprivation; it’s about enrichment. It’s not imposed, but willingly embraced out of love. In a world full of distractions and artificial lights, the tranquil darkness before dawn is still available for us to illuminate our souls. The Islamic view of night prayer is that it is a private sanctuary of faith, a workshop for moral excellence, and a proof of the truth of Islam’s promise. How so? Because when one tastes it, one knows no human could have come up with a practice so transformative – it is truly from Allah, designed for the human soul.

Now the call to action: Why not make the intention tonight? Even if you’re reading this late and you have work or school tomorrow – when you get up for Fajr, wake up just 10 minutes earlier. Pray 2 rak‘āt of Qiyām and see how it feels. Experience the pre-dawn silence as you whisper a du‘ā’. Feel the difference in your heart that day. And if you feel it – hold onto this gift. Increase it slowly. Encourage your family too. Make your home one where, even if lights go off by 11, there’s someone up at 5 AM praying in a corner. Be among those special souls who trade a bit of sleep for an eternity of light. The doors of Allah’s mercy are open every night – let’s step through them.

Remember: It’s not about perfection, it’s about persistence. Allah is truly Most Appreciative of every effort we make for His sake. As you stand for Qiyām al-Layl, angels stand with you, and Allah’s gaze of mercy is upon you. What an honor to be remembered in the heavens while the world is asleep! So take that first step, and ask Allah: “O Allah, help me in remembering You, thanking You, and worshipping You in the best way.” In shā’ Allāh, He will surely answer. May Allah make us all among the people of the night, and accept our prayers and du‘ās. Āmīn.

Recommended Books on Night Prayer (Tarawīḥ & Qiyām al-Layl)

For those who wish to dive deeper or find structured guidance and inspiration, here is a list of highly-rated Sunni books (classical and contemporary) on the topic of night prayers: