1. At the time of the revelation of these verses the Holy Prophet was wrapped in his sheet (chador). So he has been addressed as “AL MUZZAMMIL” which is a very love full address and which also gives consolation to his heart. It also gives him a hint that since his LORD has honoured him by making him HIS Messenger, he may offer night prayer by way of thanks giving. It is a very beautiful style of assertion as it draws one’s attention toward an inner thing by hinting toward an outward one. For example, In Surah Aaraf, ayah 26, while mentioning dress, man’s attention has been drawn toward the dress of righteousness by saying.

“LIBASUT TAQWA ZALIKA KHAIR” (and the raiment of righteousness is the best) so that man may adorn himself with the covering of Godfearingness together with his usual clothing.

2. Spend the whole night in prayers (Salat) except a small part of it. By a small part is meant one-third of the night. It means take rest in 1/3 of night and spend the other two parts in worship. So it is mentioned in ayah 20 that the Holy Prophet used to pass 2/3 of his night time in his LORD’s worship.

The aforesaid standing (in prayer) in night makes it clear that no number of Rakaats are fixed for this salat. One may offer any number of Rakaats. Of course, Allah has not asked even HIS Prophet to spend the whole night in HIS worship and to take no rest at all. As is seen from the last ayah, the Holy Prophet used to worship during two-thirds of night or somewhat less. But we see that examples are being presented that some religious personalities used to spend their whole nights in worship. It was an excessive gesture on their part. Neither the Shariat has ordered it nor can it ever be an exemplary thing.

3.That is, either stand in prayer for half of the night or less, meaning for one-third of it.

4. That is, half or more or 2/3 of the night be spent in prayer. The summary of these orders is that, when the Holy Messenger was ordained to perform night salat in the beginning, it was allowed that he may spend at least 1/3 rd and at the most 2/3 rd of the night in worship.

5. The meaning of “Tarteel” given in ‘Mufradate Raghib is:

“ Tarteel means to utter word with the tongue easily and correctly.”(P.186)

And to recite Quran with tarteel means the words should be pronounced clearly (distinctly). Moreover, while reciting the verses halts must be made at the appropriate places and that the utterance should be so beautiful and attractive that it may move the heart of the recitor.

It is no tarteel that the recitation should be sung like songs. Neither it is for showing the art of reading or should it be so slow that it may render the river like flow of the Word of God obscure.

Some recitors of the Quran recite it so fast in the Taraweeh prayers during Ramadan that the hearers understand nothing of it. It damages the dignity of the Word of Allah. This recitation is totally against tarteel. They only shed off their load.

Quran should be recited in such a manner that it may move human hearts and fill, them, with the awe or Allah. But today’s Quarees usually make a show business of their melody which is full of formalities.

6.”Qaulan Thaqeela” (Heavy affair) means the order to wage jihad which is surely a heavy responsibility. The ayah wants to convey that before the heavy responsibilities of jihad fall upon your shoulders, you may remain more occupied in night prayers, as the ensuing jihad affairs will hinder your lengthy night prayers.

7. “Nashiyatal Lail” (rising in the night) means to wake up from night sleep, to give up rest and to engage in prayer (Salat). It is the time when it becomes hard to sacrifice relaxation. But when a MOMIN (believer) shows courage to wake up from a fast sleep only to worship his LORD, the biggest benefit which he earns, is that he gains control over his desires. Such a control makes it easier for him to fulfill his responsibilities as a worker for his Faith (religion). Another benefit quoted is that it keeps the word more correct. As midnight hours are very calm and peaceful they provide a better facility to ponder over and to understand the message of Quran. Whatever will come out of one’s mouth at this lonely hour, be that a verse of the Quran or a word of prayer, it will emerge right from the depths of the heart. Hence it will also be uttered and acted upon soundly.

8. The holy prophet was extremely busy even in Makkah. He had to remain engaged in teaching the Quran and training his companions in addition to other works of propagation and messenger ship. Therefore, only the night hours were more appropriate for prolonged standing in prayer.

9. Remembrance of the Name of the Lord, besides engaging heart also involves the tongue. When God’s Name is increasingly recited by the tongue HIS remembrance gets well set in heart. Therefore, oral recitation has also much respect and importance in religion.

10. This does not mean cutting off of all relations with the creation. What meant is that the kind and the sphere of relation with God should be reserved for HIM. For example, believing that HE is the fulfiller of our needs HE alone should be called for help. Needs should be submitted only to HIM believing that HE alone can give. Complaints must be made only to HIM as HE alone can give a hearing and justice. As HE alone is worth worshipping, none but HE alone must be worshipped. Only HIS Names should be recited and hallowed. All hopes should be connected with HIM alone.

HE is the Lord of the East and the West. There is no god save Him, so take HIM for your trustee. Bear with patience what these people say and leave them aside nicely. And leave these deniers, possessors of ease and plenty for ME to deal with and give them a little respite.(Al-Quran)

11. Entrust all your affairs to HIM and believe that HE alone is Omnipotent to do everything; that none else can do anything for you to fulfill your hopes and aspirations.

Man may make any plan and may desire to do any thing but its completion and perfection depends upon and only upon the will of Allah. Otherwise everything fails despite repeated efforts. Man experiences this truth every now and then in his life.

12. Bear with patience the troublesome talks, of the opponents and leave them to their fate without getting excited.

13. They will be shaken severely by a terrible earthquake.

14. Sending as a “Shaahid” (witness) means he may testify the true religion. This thing has been mentioned in ayah 143 of Surah Al-Baqarah also, and so also in the last verse of Surah Al Hajj. The context too makes this sense quite clear. Yet those who have mixed Shirk (polytheism) and Bid’at (innovation) in religion say it means ‘Haazir’ and ‘Naazir’ (the Omnipresent and the Omniscient). It is to support their false belief that the Prophet of Allah (peace be upon him) is present everywhere, and is seeing everyone and is aware of everybody’s condition. Such belief can never be maintained except for Allah.

If the dictionary says ‘Shaahid’ means ‘witness’ and ‘present’ that does not mean that all context should be ignored to mean it so. The words ‘Haazir’ and ‘Naazir’ are being used in certain particular sense.

In Surah Anbiyaa Prophet Ibrahim says: “He: said: Nay, but your LORD is the LORD of the heavens and the earth, WHO created them and to this I bear witness.” (Al Ambiyaa:56)

Obviously the meaning here of ‘Minas Shaahideen’ can only be ‘witness’ and not ‘present’ and ‘seer’ or ‘observer’.

It is stated in Surah Hajj:

“So that the Messenger may be a witness for you, and that you may be witness for mankind.” (Al Hajj: 78)

If here the meaning of “Shaheedan” and “Shuhadaa” are to be taken as ‘the present’ and ‘the seers’ then “Messenger may be a witness for you” would mean “Messenger may be present and seeing you” and “you may be witness for mankind” would mean “you may be present and be seeing the people.” Thus all the believers will have to be recognized as the ‘present’ and the ‘Seers’ (Haazir and Naazir). What a wrong meaning is being extracted from the holy Quran! The Jews used to extract such wrong meanings of the texts of their scriptures. As stated in the Holy Quran:-

“They change the Words from their context. (Maidah: 13)

For further explanation please see Surah Ahzab note:99.

15. The author of “Kashshaaf” says:-

This is a parable to mean extreme hardship. To mention a very hard day they say: ‘YAW MA YUSHEEBU NAWAASIL ATFAAL” (means this hard day is such that it will turn children’s hair grey).

(Tafseer a Kashshaaf,Vol:5, P.178) So to say, it is an Arabic parable which means ‘the day which makes children old’. It means it will be a very difficult day.