Qiyamullail… Its Enhancers, Etiquettes and Stories



Alhamdulillah unlimited; all praise is due to Allah. All thanks are for Allah. All good is in the Good Hands of Allah. All affairs shall be returned to Allah. May His Peace and Blessings be upon Habibi Muhammad, his family members, his companions and all those who follow his guided path till the Day of judgment.

Today’s article, similar to my previous one, it comes as an extension of living the Ramadhan spirit till the next Ramadhan. It also comes as to be the third and last article talking about Qiyamullail, in this series. The first was Qiyamullail in Ramadhan… The Experience and the Lessons, and the other was, Qiyamullail… Its Significance, Effects and Guidelines to It.

In today’s article, I promised readers of GSalam.Net three things, and I have to fulfil them. So keep reading.


Enhancers of Qiyamillail

The “Enhancers of Qiyamillail” are basically what each one of us needs, in order to be able to wake up for Qiyamillail, no matter how late they go to bed, or no matter how tired they had being, during the day time.

Imam Al-Ghazali mentioned two different Enhancers for Qiyamullail.

  • Physical Enhancers; and
  • Spiritual Enhancers

To be entitled to enjoy the Physical Enhancers of Qiyamullail, according to Imam Al-Ghazali, one must be able to observe the following characters in their daily activities:

  • Eat less, so you won’t have to drink a lot, so sleepiness won’t overcome you and cause you miss your Qiyam, as a result.
  • Don’t exhaust yourself during the day time, unless it’s necessary to do so.
  • Have a short nap, for it helps to ease your wakens for the Qiyam.
  • Beware of committing sins, or else, you may be barred, by Allah, from Qiyamillail.

To be entitled for the “Spiritual Enhancers” of Qiyamillail, according to Imam Al-Ghazali, one has to observe the following:

  • Purify your heart from jealousy against Muslims. Also, purify your heart from any kind of innovation in religion (Bid’ah) and any unnecessary attractions related to this Dunia.
  • Let your fear (for Allah) overcome your hope (in Him).
  • Learn and get to know the significance of Qiyamillail. (Remember to read my previous articles from this blog, and/or from other sources).
  • The most important of all; Love Allah, develop stronger iman, so that in your Qiyam, every word you will utter will become a conversation with your Lord.

In addition to the golden advice from  Imam al-Ghazali, I would like to suggest the following:

  • Plan for you Qiyamillail before going to bed.
  • Don’t go to bed late, unless you are done with your Qiyam before going to bed.
  • Take Wudhu before going to bed. It’s Sunnah!
  • Recite the du’as prescribed by Rasulullah, to be recited before going to sleep. Don’t have it? Check it out here.
  • Follow the sleeping etiquettes taught by Rasulillah s.a.w., i.e. reciting the dua’s before sleeping, lying on your right side or on your back, instead of lying on your left side or on your stomach.
  • Don’t engage yourself in arguments before going to sleep. This will prevent you from any type of possible nightmares that may affect your sleep negatively.


Etiquettes of Qiyamillail

The etiquettes of Qiyamullail are what Rasulullah (our ultimate role model) did, starting from the moment he would wake up, the du’as he would recite related to Qiyam, the du’as he would say in between his wudhu and standing for his Qiyam, and etc.

Based on the above, etiquettes of Qiyamullail consist of the following:

  1. The fine things that Rasulullah s.a.w. did whenever he woke up for Qiyam;
  2. The things he did during his Qiyam; and
  3. What he did after his Qiyam.


What did Rasulullah s.a.w do Before his Qiyam?

The time one wakes up from sleep is the time one returns to life, after short death (sleep). Therefore, it’s worth to be thankful to Allah for the opportunity.

In the article prior to this, we shared the Hadeeth of Rasulillah, salla Allahu ‘alaihi wasaalam, narrated by Sayyidina Abu Hurairah radhiya Allahu ‘anhu, and authenticated by Imam(s) Al-Bukhari and Muslim, in which Rasulullah said:

يَعْقِدُ الشَّيْطَانُ عَلَى قَافِيَةِ رَأْسِ أَحَدِكُمْ إِذَا هُوَ نَامَ؛ ثَلاثَ عُقَدٍ. يَضْرِبُ عَلَى كُلِّ عُقْدَةٍ: عَلَيْكَ لَيْلٌ طَوِيلٌ فَارْقُدْ. فَإِنِ اسْتَيْقَظَ فَذَكَرَ اللَّهَ تَعَالَى انْحَلَّتْ عُقْدَةٌ. فَإِنْ تَوَضَّأَ انْحَلَّتْ عُقْدَةٌ. فَإِنْ صَلَّى انْحَلَّتْ عُقْدَةٌ، فَأَصْبَحَ نَشِيطاً طَيِّبَ النَّفْسِ، وَإِلاَّ أَصْبَحَ خَبِيثَ النَّفْسِ كَسْلاَن.

It means, “When any one of you sleeps, Satan ties three knots at the back of his neck. He recites this incantation at every knot: ‘You have a long night, so sleep.’ If he awakes and remembers Allah, one knot is loosened. If he performs Wudhu’, the (second) knot is loosened; and if he performs Solat, (all) knots are loosened. He begins his morning in a happy and refreshed mood; otherwise, he gets up in bad spirits and sluggish state.”

Upon reflecting on the Hadeeth above, we learn that Rasulullah did three basic things when he woke up for Qiyam. They are:

  • Remembering Allah;
  • Taking (bath and/or) Wudhu; and
  • Praying (Performing) the Qiyam (our subject matter).


Remembering Allah after waking up

It’s narrated in a Hadeeth of Huzaifah Ibn Al-Yaman and Abi Zharr Al-Ghifari, reported by Imam Al-Bukhari, that Rasulullah s.a.w. used to say whenever he went to bed:

باسْمِكَ اللَّهُمَ أَحْيا وأمُوتُ

It means, “It’s in Your Name, do I live and die, O Allah!”

And when he woke up, he would say:

الحَمْدُ لِلَّهِ الَّذي أَحْيَانَا بَعْدَمَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ

It means, “All thanks are due to Allah, who gave us life after taking it away, and to Him will be the resurrection.”

Sayyiduna Abu Hurairah r.a. narrated a Hadeeth, that Rasulullah s.a.w. said:

“‏إذَا اسْتَيْقَظَ أَحَدُكُمْ فَلْيَقُلْ‏:‏ الحَمْدُ لِلَّهِ الَّذي رَدَّ عَلَيّ رُوحِي، وَعافانِي في جَسَدِي، وأذِن لي بذِكْرِهِ‏

It means, “If one of you wakes up, he should say:

الحَمْدُ لِلَّهِ الَّذي رَدَّ عَلَيّ رُوحِي، وَعافانِي في جَسَدِي، وأذِن لي بذِكْرِهِ

It means, “Thanks are due to Allah, Who returned to me my soul, granted me health in my body and has allowed me to remember Him.”

Imam Abu Dawud reported a Hadeeth, narrated by Sayyidatuna Aishah r.a. that she said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا هَبَّ منَ اللَّيْلِ كَبَّرَ عَشْراً، وحَمِدَ عَشْراً، وقَالَ سُبْحَانَ اللَّهِ وبِحَمْدِهِ عَشْراً، وقَالَ سُبْحانَ المَلِكِ القُدُوس عَشْراً، وَاسْتَغْفَرَ عَشْراً، وَهَلَّلَ عَشْراً، ثُمََّ قالَ‏:‏ اللَّهُمَّ إِني أَعُوذُ بِكَ مِنْ ضِيقِ الدُّنْيَا وَضِيقِ يَوْمِ القِيَامَة عَشْراً ثُمَّ يَفْتَتِحُ الصَّلاة‏

It means, “Anytime Rasulullah would wake up at nights, he used to say:

“Allahu Akbar” 10 times.

“Alhamdulillah”10 times.

“SubhanAllah Wabihamdihi” 10 times.

“Subhana Al-Malikil Quddous” 10 times.

“Astaghfirullah” 10 times.

“Laa ilaaha illa Allah” 10 times.

He would then recite:

اللَّهُمَّ إِني أعُوذُ بِكَ مِنْ ضِيقِ الدُّنيا وضِيقِ يَوْمِ القِيامَة

Which means, “O Allah, I seek refuge in You from the difficulty of life and the difficulty of the Hereafter” for 10 times.

He, s.a.w. would then start his Solat.”

Also, Sayyiduna Abdullah Ibn Abbas narrated a Hadeeth which was reported by Imam(s) Al-Bukhari and Muslim, that:

أَنَّ النَّبِيَّ صَلَّى اللَُّه عَلَيْهِ وَسَلَّمَ كَانَ إِذَا قَامَ مِنَ اللَّيْلِ يَتَهَجَّدُ قَالَ‏:‏ ‏‏اللَّهُمَّ رَبَّنَا لَكَ الحَمْدُ، أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الحَمْدُ، لَكَ مُلْكُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الحَمْدُ، أنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ ومَنْ فِيهِنَّ، وَلَكَ الحَمْدُ، أنْتَ الحَقُّ وَوَعْدُكَ الحَقّ، ولِقَاؤُكَ حَقٌّ، وَقَوْلُكَ حَقٌّ، والجَنَّةُ حَقٌّ، والنَّارُ حَقٌّ، ومُحَمَّدٌ حَقٌّ، وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، وَإلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أعْلَنْتُ، أنْتَ الـمُقَدِّمُ وأنْتَ الـمُؤَخِّرُ، لا إلَهَ إِلاَّ أَنْتَ‏

It means, “Rasulullah s.a.w. used to say, whenever he woke up for Tahajjud, the above du’a, which means:

“O Allah, our Lord! To you belong all praise; You Are the Master of the heavens and the earth and whosoever in it. To You belong all praise; to You belong the sovereignty of the heavens and the earth and whosoever in it. To You belong all praise; You Are the light of the heavens and the earth and whosoever in it. To you belong all praise; You Are the Truth and Your Promise is the Truth, meeting You is True, Your say is the True, the Heaven is True, the Hell is True, Muhammad is True, the time is True. O Allah, to You I submit, and in You I believe, and upon You I depend, and to You I lodge, for You I disagree, to You I seek judgment; kindly forgive me what I’ve committed and what I’m yet to commit, and what I’ve made secretly and what I’ve made publicly. You are the One Who Enhances and the One Who delays, no god but You.”


Performing Wudhu

To perform Wudhu, it’s essential to perform it according to the authenticated way(s) of Rasulullah s.a.w. For that, let’s take a look at the Hadeeth narrated by Humran, the slave of Sayyidina Uthman Ibn ‘Affan r.a., in which Humran r.a. said he saw Sayyidana ‘Uthman called for water and:

دَعَا بِوَضُوءٍ فَأَفْرَغَ عَلَى يَدَيْهِ مِنْ إِنَائِهِ فَغَسَلَهُمَا ثَلَاثَ مَرَّاتٍ، ثُمَّ أَدْخَلَ يَمِينَهُ فِي الْوَضُوءِ ثُمَّ تَمَضْمَضَ وَاسْتَنْشَقَ وَاسْتَنْثَرَ ثُمَّ غَسَلَ وَجْهَهُ ثَلاثًا وَيَدَيْهِ إِلَى الْمِرْفَقَيْنِ ثَلاثًا ثُمَّ مَسَحَ بِرَأْسِهِ ثُمَّ غَسَلَ كُلَّ رِجْلٍ ثَلاثًا ثُمَّ قَالَ رَأَيْتُ النَّبِيَّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- يَتَوَضَّأُ نَحْوَ وُضُوئِي هَذَا وَقَالَ: (مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا ثُمَّ صَلَّى رَكْعَتَيْنِ لا يُحَدِّثُ فِيهِمَا نَفْسَهُ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ)

It means, “Uthman Ibn Affan r.a. called for a bowl of water (to take wudhu). He poured some water from the bowl on his hands, three times. He then entered his right hand into the bowl [fetched some water], rinsed his mouth, inhaled and rinsed his nose (3x). He then washed his face, three times, and [he washed] his hands to the elbows, three times. He wiped his head (soaked his hand with water, ran it over his heard from the forehead to the back, and run it back to the forehead, and used his index finger to wipe the inside parts of his ears, and used his thumbs to wipe back part of the ears). He then washed each of his feet (ankles) three times and then said: “I saw Rasulallah, s.a.w. took ablution the way I did and said: “Whoever takes wudhu’ like this (the way I did it) and then prays two Raka’ahs, in which he does not speak to himself, Allah will forgive him the past of his sins”. [Al-Bukhari & Muslim].


Performing the Qiyam

In my previous article, I shared the guidelines of Qiyamullail which were all authentically narrated and linked to Rasulillah s.a.w. However, I didn’t outline what are the zikr (supplications supposed to be) recited during it. But all that are outlined in a previous (older) article, How to Focus and Attain Khushu in Solat. However, I’m repeating those supplications below, for the benefit of readers who were not able to read that article.

Some supplications of Rasulullah in his Solat

Below is some of what Rasulullah s.a.w. said and supplicated in his Solat. No doubt, the most focused Solat is that of Rasulullah s.a.w. And, no matter how one’s Solat can be focused and concentrated, it bows before that of Rasulullah s.a.w. Therefore, let’s reflect on what he said, perhaps we may be able to develop some good habits from his spirit, considering the fact that a teacher doesn’t only transfer their knowledge to their students, but their spirits, too.

In the opening (Istiftah)

Proper opening leads to focused content and eventually, satisfying ending, insha Allah. How to start appropriately if we are not prepared? We must pray in total calmness and humility before Allah. In fact, if we ponder upon what Rasulullah used to say, immediately after saying “Allahu Akbar”, we find concentration in presenting one’s self, as an audience before the Lord, Allah, s.w.t.

Before we say ‘Allahu Akbar’, which means, ‘Allah is the Greatest’ to enter into our Solat, let’s remember that we have switched from ‘Dunia mode’ into ‘Akhirah mode’ before starting Solat. So when we say ‘Allahu Akbar; Allah is the Greatest’, we should mean by that, that Allah is, indeed, the Greatest, and above anything else in this Dunia, which we have left behind, in order to say “Allahu Akbar!” If this is truly realized, it’s going to be difficult to get distracted, so easily.

Imagine; when we say Allahu Akbar, we raise our hands, with our palms facing the Qiblah, and our ‘dorsal hands’ (back of our hands) facing the opposite direction to the Qiblah. By doing that, we are, once again, throwing the Dunia behind us, in order to have a special one-to-one session, with the Mejesty Lord, Allah, s.w.t.

One can recite only one of the following. However, since you are likely praying alone (because it’s Qiyamullail), you may combine some or all of them:

اللهُ أَكْبَرُ كَبِيراً، وَالحَمْدُ لِلَّهِ كَثِيراً، وَسُبْحَانَ اللهِ بُكْرَةً وَأَصِيلاً.

It means, “Allah is Most Great. Much praise is for Allah. And I declare the perfection of Allah in the early morning and in the late afternoon”.

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلاَ إِلَهَ غَيْرُكَ.

It means, “How perfect You are, O Allah, and I praise You. Blessed be Your name, and lofty is Your position and none has the right to be worshiped except You.”

وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالأَرْضَ حَنِيفاً مُسْلِماً وَمَا أَنَا مِنَ المُشْرِكِينَ. إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ العَالَمِينَ. لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ المُسْلِمِينَ.

It means, “I have turned my face sincerely, towards He, who has brought forth the heavens and the Earth, and I am not of those who associate others with Allah. Indeed my Solat (prayer), my sacrifice, my life and my death are for Allah, Lord of the worlds, no partner has He, with this; I am commanded and I am of the Muslims.

اللَّهُمَّ أَنْتَ المَلِكُ، لاَ إِلَهَ إِلاَّ أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ، ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي، فَاغْفِرْ لِي ذُنُوبِي جَمِيعاً، فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الأَخْلاَقِ، لاَ يَهْدِي لِأَحْسَنِهَا إِلاَّ أَنْتَ. وَاصْرِفْ عَنِّي سَيِّئَهَا، لاَ يَصْرِفُ عَنِّي سَيِّئَهَا إِلاَّ أَنْتَ. لَبَّيْكَ وَسَعْدَيْكَ، وَالخَيْرُ كُلُّهُ فِي يَدَيْكَ، وَالشَّرُّ لَيْسَ إِلَيْكَ، أَنَا بِكَ وَإِلَيْكَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إَلَيْكَ.

O Allah, You are the Sovereign, none has the right to be worshiped except You. You are my Lord, and I am Your servant. I have wronged my own soul, and have acknowledged my sins, so forgive me all my sins, for no one forgives sins except You. Guide me to the best of characters, for none can guide to it other than You, and deliver me from worst of characters, for none can deliver me from it other than You. Here I am, in answer to Your call, happy to serve You. All good is within Your hands, and evil does not stem from You. I exist by Your will, and will return to You. Blessed and High are You, I seek Your forgiveness and repent unto You.”

So, after you have said some or all of the above, with full focus, you are set to be in sweetness of Qiyamullail, insha Allah! And you are set to recite Surah Al-Fatiha.

Surah Al-Fatihah

Abu Hurairah narrated a Hadeeth authenticated by Imam Muslim that he heard Rasulullah saying:

قَالَ اللهُ تَعَالَى: “قَسَمْتُ الصَّلاَةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، وَلِعَبْدِي مَا سَأَلَ”. فَإِذَا قَالَ العَبْدُ “الحَمْدُ لِلَّهِ رَبِّ العَالَمِينَ”، قَالَ اللَّهُ تَعَالَى: “حَمِدَنِي عَبَدِي”. وَإِذَا قَالَ “الرَّحْمَنِ الرَّحِيمِ”، قَالَ اللَّهُ تَعَالَى: “أَثْنَى عَلَيَّ عَبْدِي”. وَإِذَا قَالَ “مَالِكِ يَوْمِ الدِّينِ”، قَالَ: “مَجَّدَنِي عَبْدِي” – وَقَالَ مَرَّةً: “فَوَّضَ إليَّ عَبْدِي”. فَإِذَا قَالَ “إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ”، قَالَ: “هَذَا بَيْنِي وَبَيْنَ عَبْدِي، وَلِعَبْدِي مَا سَأَلَ”. فَإِذَا قَالَ “اِهْدِنَا الصِّرَاطَ المُسْتَقِيمَ. صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ المَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ”، قَالَ: هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ”.

It means, “Allah said: “I have divided prayers (Solat) between Myself and My slave into two halves, and My slave shall have what he asks for.” When the slave says: “Al-hamdu lillahi rabbi l-alamin (All the praises and thanks be to Allah, Lord of the worlds”, Allah says: ‘My slave has praised Me.”

And when he says: “Ar-Rahmaan ir-Raheem (The Most Gracious, the Most Merciful), Allah s.w.t.” says: ‘My slave has extolled Me.’ When he says: “Maaliki yawm id-deen (The Only Owner (and the Only Ruling Judge) of the Day of Resurrection)”, Allah says: ‘My slave has glorified Me’ – and on one occasion He said: ‘My slave has submitted to My power.”

And when he says: “Iyyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help)”, He says: ‘This is between Me and My slave, and My slave shall have what he is asking for.”

And when he says: “Ihdina’s-siraata’l- mustaqeem, siraat alladheena an’amta alayhim ghayril-maghdoobi alayhim wa la’ d-daalleen (Guide us to the Straight Way. The way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray)”, He says: ‘This is for My slave, and My slave shall have what he has asked for.’”

If this ‘frequently recited’, yet unique conversation, takes place with concentration, when Allah responds to us and says “This is for My slave, and My slave has what he has asked for”, this means that; we are granted hidayah; a guide to the right path; the path of those whom Allah has bestowed His Grace. Moreover, we are protected from been on the path of those who earned His anger or has gone astray.

While Bowing (In the state of Ruku’)

While bowing or being in the state of ‘Ruku’, Rasulullah would stretch his blessed back, leveling his blessed head with his blessed back; and his noble hands straight to his noble knees, in the way that, even if water was to be poured on his blessed back, it will stay. In other words he forms an angle of 90 degrees, while in the state of ‘Ruku’. Then he would supplicate with either of the following or all combined according to different situations.

سُبْحَانَ رَبِّيَ العَظِيمِ

It means, “How Perfect my Lord is, The Supreme.”

سُبُّوحٌ قُدُّوسٌ رَبُّ المَلاَئِكَةِ وَالرُّوحِ.

It means, “Perfect and Holy (He is), Lord of the angels and the soul (Rouh, i.e. Jibril).

سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ. اللَّهُمَّ اغْفِرْلِي.

It means, “How Perfect You are, our Lord, and I praise You. O Allah, forgive me”.

اللَّهُمَّ لَكَ رَكَعْتُ، وَبِكَ آمَنْتُ، وَلَكَ أَسْلَمْتُ. خَشَعَ لَكَ سَمْعِي وَبَصَرِي وَمُخِّي وَعَظْمِي وَمَا اسْتَقَلَّتْ بِهِ قَدَمَيَّ لِلَّهِ رَبِّ العَالَمِينَ.

It means, “O Allah, unto You I have bowed, and in You I have believed, and to You I have submitted. My hearing, sight, mind, bones, tendons and what my feet carry are humbled before You.”

When rising up from Ruku’

Rasulullah, s.a.w. would rise up, back to his normal position; to allow every part of his blessed body to go back to their normal positions. He would then, say the following; with concentration:

سَمِعَ اللهُ لِمَنْ حَمِدَهُ.

It means, “May Allah answer he, who praises Him.”

رَبَّنَا لَكَ الحَمْدُ، حَمْداً كَثِيراً طَيِّباً مُبَارَكاً فِيهِ، مِلْءَ السَّمَاوَاتِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا بَيْنَهُمَا، وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ. أَهْلَ الثَّنَاءِ وَالمَجْدِ، أَحَقُّ مَا قَالَ العَبْدُ، وَكُلُّنَا لَكَ عَبْدٌ، لاَ مَانِعَ لِمَا أَعْطَيْتَ، وَلاَ مُعْطِيَ لمِاَ مَنَعْتَ، وَلاَ يَنْفَع ذَا الجَدِّ مِنْكَ الجَدُّ.

It means, “Our Lord, for You is all praise, an abundant beautiful blessed praise. The heavens and the Earth and all between them abound with Your praises, and all that You will abounds with Your praises. O Possessor of praise and majesty, the truest thing a slave has said (of You) and we are all Your slaves. O Allah, none can prevent what You have willed to bestow and none can bestow what You have willed to prevent, and no wealth or majesty can benefit anyone, as from You is all wealth and majesty.”

While prostrating (In the state of Sujud)

In Sujud, Rasulullah would normally sing Allah the best of praises. However, the first of following supplications is the basic and essential. You may recite more according to your situation.

سُبْحَانَ رَبِّيَ الأَعْلَى

It means, “How Perfect my Lord is, The Most High.”

سُبُوحٌ قُدُّوسٌ، رَبُّ المَلاَئِكَةِ وَالرُّوحِ.

It means, “Perfect and Holy (He is), Lord of the angels and the soul (Rouh, i.e. Jibril).”

سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي.

It means, “How Perfect You are, our Lord, and I praise You. O Allah, forgive me”.

اللَّهُمَّ لَكَ سَجَدْتُ، وَبِكَ آمَنْتُ، وَلَكَ أَسْلَمْتُ، سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ، وَشَقَّ سَمْعَهُ وَبَصَرَهُ، تَبَارَكَ اللهُ أَحْسَنُ الخَالِقِينَ.

It means, “O Allah, unto You I have prostrated and in You I have believed, and unto You I have submitted. My face has prostrated before He, Who created it and fashioned it, and brought forth its faculties of hearing and seeing. Blessed is Allah, the Best of creators.”

اللَّهُمَّ أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ، لاَ أُحْصِي ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ.

It means, “O Allah, I take refuge within Your pleasure from Your displeasure and within Your pardon from Your punishment, and I take refuge in You from You. I cannot enumerate Your praise. You are as You have praised Yourself.”

اللَّهُمَّ اغْفِرْ لِي ذَنْبِي كُلَّهُ، دِقَّهُ وَجِلَّهُ، وَأَوَّلَهُ وَآخِرَهُ، وَسِرَّهُ وَعَلاَنِيَتَهُ.

It means, “O Allah, forgive me all of my sins, the small and the great of them, the first and last of them, and the seen and hidden of them.”

Between the two Sujud

When he, s.a.w. sat, up from Sujud, and expecting to go down, for another, he would say, s.a.w.:

رَبِّ اغْفِرْ لِي.. رَبِّ اغْفِرْلِي..

It means, “My Lord, forgive me, My Lord, forgive me.”

رَبِّ اغْفِرْلِي، وَارْحَمْنِي، وَاجْبُرْنِي، وَارْفَعْنِي، وَارْزُقْنِي، وَاهْدِنِي.

It means, “My Lord, forgive me, have mercy upon me, guide me, enrich me, give me health, grant me sustenance and raise my rank.”

In the end

During Tashahhud, Rasulullah s.a.w. would say either one of the following forms of Tashahhud:

التَّحِيَّاتُ لِلَّهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ. السَّلاَمُ عَلَيْكَ أَيَّهُا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ. السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ. أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ.

It means, “Glorifications (of any kind) is for Allah. All acts of worship and good deeds are for Him. Peace and the Mercy and Blessings of Allah be upon you, O the Messenger. Peace be upon us and all of Allah’s righteous servants. I bear witness that none has the right to be worshiped except Allah, and Muhammad is His slave and Messenger”.

التَّحِيَّاتُ الـمُبَارَكَاتُ الصَّلَوَاتُ الطَّيِّبَاتُ لِلَّهِ. السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ. السَّلاَمُ عَلَيْنَا عَلَى عِبَادِ اللهِ الصَّالِحِينَ. أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللهِ.

It means, “Glorifications (of any kind), Blessings, all acts of worship and good deeds are for Allah. Peace and the Mercy and Blessings of Allah be upon you, O the Messenger. Peace be upon us and all of Allah’s righteous servants. I bear witness that none has the right to be worshiped except Allah, and Muhammad is Messenger of Allah”.

التَّحِيَّاتُ الطَّيِّبَاتُ الصَّلَوَاتُ لِلَّهِ. السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ. السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ. أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ.

It means, “Glorifications (of any kind), good deeds and all acts of worship are for Allah. Peace and the Mercy and Blessings of Allah be upon you, O the Messenger. Peace be upon us and all of Allah’s righteous servants. I bear witness that none has the right to be worshiped except Allah, and Muhammad is His slave and Messenger”.

In the last tashahhud, after one has recited one of the above, they have to recite the following solawat:

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ. اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

It means, “O Allah, send prayers upon Muhammad and the family of Muhammad, just as You sent prayers upon Ibrahim and upon the family of Ibrahim. Verily, You are full of praise and majesty. O Allah, send blessings upon Muhammad and upon the family of Muhammad, just as You sent blessings upon Ibrahim and upon the family of Ibrahim. Verily, You are full of praise and majesty.”

After the above solawat, one may recite only one of the following supplications, or all combined (in the last tashahhud); before salam.

اللَّهُمَّ إِنِّي أُعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ، وَمِنْ عَذَابِ القَبْرِ، وَمِنْ فِتْنَةِ المَحْيَا وَالمَمَاتِ وَمِنْ شَرِّ فِتْنَةِ المَسِيحِ الدَّجاَّلِ.

It means, “O Allah, I take refuge in You from the punishment of the grave, from the torment of the Fire, from the trials and tribulations of life and death and from the evil affliction of Al-Maseeh Al-Dajjaal. (the False Messiah)”

اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ المُقَدِّمُ وَأَنْتَ المُؤَخِّرُ، لاَ إِلَهَ إِلاَّ أَنْتَ.

It means, “O Allah, forgive me for those sins which have come to pass as well as those which shall come to pass, and those I have committed in secret as well as those I have made public, and where I have exceeded all bounds as well as those things about which You are more knowledgeable. You are The Expediter and The Delayer. None has the right to be worshiped except You.”

اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْماً كَثِيراً كَبِيراً، وَلاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْلِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الغَفُورُ الرَّحِيمُ.

It means, “O Allah, I have indeed oppressed my soul excessively and none can forgive sins except You, so forgive me a forgiveness from Yourself and have mercy upon me. Surely, You are The Most-Forgiving, The Most Merciful.”

اللَّهُمَّ إِنِّي أَسْأَلُكَ العَفْوَ وَالعَافِيَةَ. اللَّهُمَّ إِنِّي أَسْأَلُكَ الهُدَى وَالتُّقَى وَالعَفَافَ والغِنَى.

It means, “O Allah, I seek from You pardon and safety. O Allah, I seek from You guidance, piety, chastity and wealth”.


‘Assalamu alaikum warahmatullah’… to the right and to the left; and your Solat is done.



Please note that, all the du’as (supplications) said in the different states of prayers are said in normal Solat as well as in Qiyamillail. The only difference is, one can prolong the supplications in Qiyamillah, by either repeating them thoroughly or presenting their own needs, before Allah, s..w.t.

Note After Qiyam

After our Qiyamullail (as well as Taraweeh and Tahajjud), it’s Sunnah (reported by Imam Al-Nasaiee) to recite the following (in a loud voice):

سُبْحَانَ الْمَلِكِ الْقُدُّوسِ، سُبْحَانَ الْمَلِكِ الْقُدُّوسِ، سُبْحَانَ الْمَلِكِ الْقُدُّوسِ

It means, “Glorified is He, the King and the Holy.”

And one can make their du’a of choice afterwards.


Stories and Quotes

People like men of Qiyamillail naturally

Sa’eed Ibn Al-Musayyib once said, “A man would pray at night, as a result, Allah s.w.t. would put brightness in his face that every Muslim would like him for that; in a way that the one who never saw him before, would see him and say: I love this man!”

Practice creates perfection and habbit

Sulaiman Ibn Tarkhan said: “One’s eyes become used to sleeping if you allow it to become used to sleeping. And it becomes used to staying awake at night if you allow it to be used to staying awake at night.

The bed of heaven is softer than the beds here

There was once, a pious person who whenever his bed is made for him to sleep, he would come to the bed, touch it and say: What a soft bed you are! But the bed of Jannah is softer than you are! He would then go for his Qiyam.

Disobedience bars one from Qiyamullail (1)

A man came to Ibrahim Ibn Adham and said: I’m not able to perform Qiyamullail, so please give me a solution to that problem. He said: Don’t disobey Him during the day time whiles He awakes you to be in front of Him. Your stand before Him is one the most noble pride, and the disobedient doesn’t deserve that noble pride.

Disobedience bars one from Qiyamullail (2)

A man said to Al-Hassan Al-Basri: O Aba Saeed, I go to bed in good condition with the intention to perform Qiyamullail. I prepare my water for ablution. But why am I not able to wake up? Al-Hassan Basri said: Your sins have tightened you.



Qiyamullail, despite its significance, importance and abundant rewards, it remains secondary, compared to the prescribed prayers. Qiyamullail, no matter how long it’s prayed, it’s less rewarding compared to a single prescribed prayer.

Sayyiduna Uthman Ibn ‘Affan narrated a Hadeeth, reported by Imam Muslim, in which Rasulullah s.a.w. said:

مَنْ صَلَّى العِشَاءَ فِي جَمَاعَةٍ فَكَأَنَّمَا قَامَ نِصْفَ اللَّيْلِ‏،‏ وَمَنْ صَلَّى الصُّبْحَ فِي جَمَاعَةٍ فَكَأَنَّمَا صَلَّى اللَّيْلَ كُلَّهُ

It means, “Whoever offers his Isha prayers in congregation is like the one who spent half of the night in Qiyamullail. And whoever offers Subh prayers in congregation is like the one who spent the whole night in Qiyamullail.”

However, the house in which Qiyamullail is consistently performed is like the bright star that shines in a very dark night.

Allow me to conclude with the Hadeeth Qudsi, narrated by Rasulullah, reported by Abu Hurairah, compiled by Imam Al-Bukhari, in which Allah s.w.t. said:

وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُهُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لَأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ المُؤْمِنِ، يَكْرَهُ المَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ

It means, “My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.”

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