Ibn Abbas said: “Their prayer was at the beginning of the night; it was more conducive to keeping account of the standing in prayer that Allah had made obligatory for you, for when a person sleeps, he does not know when he will awaken.” (1)

Qatadah said: “It is more firmly established in goodness and better for retaining one’s recitation.” (2)

Al-Farraʾ said: “More steadfast in standing,” (3) that is, more conducive to standing and easier for the worshipper than the hours of the day, since the day was created for people to go about their affairs, whereas the night is for seclusion; thus worship during it is easier. It was also said: more conducive to energy.

Ibn Zayd said: “The heart is freer for it than it is during the day, for one is not confronted by needs and concerns.” (4)

Al-Hasan said: “It is more conducive to goodness and affords greater protection from Satan.”

“And more suitable for words”: that is, more correct in recitation and sounder in speech, due to the people’s stillness and the quieting of voices.

Al-Kalbi said: “Clearer in utterance—177/b—when reciting the Quran.”

In sum, worship at night is more invigorating, more complete in sincerity, greater in blessing, and more abundant in reward [than worship by day]. (5)

“Indeed, by day you have prolonged occupation.” (7)

“Indeed, by day you have prolonged occupation”: that is, you have movement, activity, coming and going in attending to your needs and occupations. The root sense of sabḥ is moving swiftly, from which comes swimming in water. It was also said that “prolonged occupation” means ample time and latitude for your sleep and for attending to your needs; therefore, pray during the night.

Yahya ibn Yaʿmur recited sabkhan, with khāʾ, meaning rest and relief for the body. From the same root is the Prophet’s saying to Aishah, peace and blessings be upon him, when she had invoked a curse upon a thief: “Do not lighten his burden through your supplication against him.” (6) [That is, do not lessen it.] (7)