127. Commentators have pointed out the relationship of Prayers with hardships. In Mawdudi’s words, “Reference to these (above) difficulties and hardships is followed by the command to establish Prayers. In a subtle way, this draws our attention to the fact that the patience and steadfastness required of a believer in times of such adversity can only be obtained by establishing Prayer.”

128. Although several earliest authorities, notably `Abdullah ibn Mas`ud, have thought that the textual “duluk” refers to sunset, most others, including Ibn Mas`ud in a second opinion, have believed that the allusion is to the decline of the sun from the zenith. Indeed, the Prophet himself is reported to have used the word in the latter sense. In effect, the allusion is to the Zuhr Prayers (Ibn Jarir, Ibn Kathir).

Qurtubi and Razi add: Authorities have disagreed over the meaning of the term “duluk”. Some say it is the time when the sun starts declining. Others have said that it is applicable to the sunset. Ibn `Atiyyah has said that “duluk” is for decline, therefore, applicable both to the decline beginning with the noon as well as to sunset. The word will thus cover the Zuhr, `Asr and Maghrib Prayers.

129. There is no difference in opinion among the scholars of the past that the allusion by “ghasaq” is to the period between sunset and appearance of the stars, that is, when darkness of the night takes hold (Ibn Jarir). Thus, if we accept the meaning of “duluk” as sun’s decline, and “ghasaq” as the early part of the night, then the four Prayers, Zuhr, `Asr, Maghrib and `Isha, are covered by the two terms (Qurtubi, Razi, Ibn Kathir).

130. The consensus of opinion is that by “the recitation of the dawn” the allusion is to Qur’anic recitation in the Fajr Prayers (Ibn Jarir).

And the two, the recital of the Qur’an and the Prayers have been equated to express the importance of recitation during the Prayers in general and the dawn Prayers in particular when it should be lengthened (Zamakhshari).

131. To the question, witnessed by whom?, the answer is, by the angels. According to a hadith reported by Abu Hurayrah, the angels of the night and of the day change their duties at this time and are thus, in Abu Hurayrah’s opinion, witnesses to the Qur’anic recitation in dawn Prayers (Ibn Jarir).

The hadith of Abu Hurayrah is in Bukhari which reports the Prophet as having said,



فَضْلُ صَلَاةِ الْجَمِيعِ عَلَى صَلَاةِ الْوَاحِدِ خَمْسٌ وَعِشْرُونَ دَرَجَةً وَتَجْتَمِعُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ فِي صَلَاةِ الصُّبْحِ يَقُولُ أَبُو هُرَيْرَةَ اقْرَءُوا إِنْ شِئْتُمْ {وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا}

“A Prayer offered in congregation is worthier twenty-five times compared to that offered singly. And the angels of the night and day get together at the time of dawn Prayers.” Abu Hurayrah added, “Read if you wish, ‘And the recital of the dawn. Indeed, the recital of the dawn is witnessed’” (Qurtubi).

The above hadith is in Bukhari.

In fact, versions in Tirmidhi, Nasa’i and others report Abu Hurayra’s ending remark as the words of the Prophet. Another hadith in the Sahihayn says,

الْمَلَائِكَةُ يَتَعَاقَبُونَ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بِالنَّهَارِ وَيَجْتَمِعُونَ فِي صَلَاةِ الْفَجْرِ وَصَلَاةِ الْعَصْرِ ثُمَّ يَعْرُجُ إِلَيْهِ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ وَهُوَ أَعْلَمُ فَيَقُولُ كَيْفَ تَرَكْتُمْ عِبَادِي فَيَقُولُونَ تَرَكْنَاهُمْ يُصَلُّونَ وَأَتَيْنَاهُمْ يُصَلُّونَ

“Angels follow you day and night. They meet each other during the Fajr and `Asr Prayers. As those who spent the night among you ascend their Lord asks them, although He knows, ‘In what state did you leave My slaves?’ They reply, ‘When we went to them they were Praying, and when we left them they were Praying’” (Ibn Kathir).

Imam Razi and Alusi discuss the best time for Fajr prayers. The evidences either for doing them in darkness or in brightness of the dawn are, apparently, inconclusive. A Sahih report of `A’isha says,

إِنْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيُصَلِّي الصُّبْحَ فَيَنْصَرِفُ النِّسَاءُ مُتَلَفِّعَاتٍ بِمُرُوطِهِنَّ مَا يُعْرَفْنَ مِنْ الْغَلَسِ

“The Prophet used to do his dawn prayer in darkness. Women also came in for the congregation wrapped in their veiling clothes and returned to their homes without being recognized because of darkness.”

On the other hand, Tirmidhi has a Hasan Sahih report which says,

أَسْفِرُوا بِالْفَجْرِ فَإِنَّهُ أَعْظَمُ لِلأَجْرِ

“Do your (Fajr) prayer in the brightness of the dawn, for, it is more rewarding.”

It is also reported through a trustworthy chain of narration that Ibrhaim said, “The Prophet’s Companions never agreed on anything like they agreed on doing the Fajr in the brightness of the dawn.”

132. Linguistically, tahajjud has its root in “hajada” which lends the meaning both of “sleep” as well as “wakefulness.” The word “nafl” on the other hand means an addition. In this context it means that the nocturnal prayer (tahajjud) [performed during the last third part of the night], was an additional obligation on the Prophet, while for his followers it was supererogatory (Ibn Jarir from Ibn `Abbas, Razi, Alusi).

On the contrary Mujahid has said that tahajjud was declared an “additional” prayer for the Prophet because his past and future sins were forgiven. They were then, additional to him, and not for atonement of sins. In contrast, his followers needed to seek forgiveness for their sins. Therefore, tahajjud prayers are not “additional” prayers for them, rather a necessary means of atonement, (although not declared obligatory by Allah). Ibn Jarir, however, prefers Ibn `Abbas’ opinion as more correct.

133. “Station of Praise:” What station is it? Ibn `Abbas, Mujahid, Hasan, Qatadah and many others have said that the reference is to the grand intercession that the Prophet will be granted on the Day of Judgment. Naked, barefoot, unable to speak to one another, mankind will be awaiting the start of the Reckoning. Ultimately, after a long wait, the Prophet (saws) will be allowed by Allah to intercede with Him. That will be the Station of Praise. Indeed there is a hadith to this effect transmitted by Abu Hurayrah. It says,

يُبْعَثُ النَّاسُ يَوْمَ الْقِيَامَةِ، فَأَكُونُ أَنَا وَأُمَّتِي عَلَى تَلٍّ وَيَكْسُونِي رَبِّي عَزَّ وَجَلَّ حُلَّةً حَمْرَاءَ، ثُمَّ يُؤْذَنُ لِي فَأَقُولُ مَا شَاءَ اللَّهُ أَنْ أَقُولَ، فَذَلِكَ الْمَقَامُ الْمَحْمُودُ

“People will be resurrected on the Day of Judgment. I and my followers will be the first on a hill top. My Lord will clothe me with a green mantle. Then I will be allowed (to intercede). I will say what Allah wills (of His praise). That then is the Station of Praise. According to other reports, the Prophet would be the last one to be approached for intercession after other Prophets would have refused (Ibn Jarir).

The above report is in Ahmad also. Further, ahadith similar in meaning are to be found in Bukhari. Muslim has a hadith which says, “Whoever said after the Prayer-call:

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلاَةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِى وَعَدْتَهُ إِلاَّ حَلَّتْ لَهُ الشَّفَاعَةُ يَوْمَ الْقِيَامَةِ

‘O Allah, the Lord of this complete call, and of the Prayers about to be established, bestow on Muhammad the means of access and the bounty; and raise him to the Station of Praise that you have promised’ - whoever said that - will have my intercession on the Day of Judgment.” Tirmidhi has another hadith, termed “Hasan Sahih” by him, which has the Prophet himself answering when asked about the Station of Praise, that the allusion is to intercession (Qurtubi, Ibn Kathir).

On the topic, it might be well to narrate a long hadith that is found in the Sahihayn transmitted by Abu Hurayrah. It says, “Some meat was brought to the Prophet. He lifted an arm, his favorite, and took a bite. Then he said, ‘I will lead mankind on the Judgment Day. Do you know why? Allah will gather the first and the last on that Day. They will hear a caller’s call, and all eyes will see. The sun will close down on them and misery will become unbearable. Some will say to others, ‘You can see how people are suffering. Why do you not find someone to intercede for you with your Lord?’ (That is, to begin the accounting). They will suggest, ‘Go to Adam.’

“They will go to Adam and tell him, ‘O Adam. You are mankind’s progenitor. Allah created you with His own hand and breathed into you a spirit from Him. He ordered the angels to prostrate themselves to you. Intercede, therefore with your Lord. Do you not see what we are in? Do you not see how we are suffering?’ Adam (asws) will reply, ‘My Lord is so angry today as He never was in the past and will never be so in future. Further, He had forbidden me the tree but I disobeyed. So this day, myself, myself. Go to someone else apart from me. Go to Nuh.’

“So they will go to Nuh (asws) and say, ‘O Nuh. You were the first of the Messengers to the people on the earth. Allah named you “the Grateful Slave.” Intercede for us with your Lord. Do you not see what we are in? Do you not see how we are suffering?’ Nuh (asws) will reply, ‘My Lord is so angry today as He never was in the past and will never be so in future. Further, I was granted the acceptance of a single Prayer, which I have used against my people. Myself, myself, myself. Go to someone else. Go to Ibrahim.’

“So they will go to Ibrahim (asws) and say, ‘O Ibrahim, you are Allah’s Prophet, His Khalil from the peoples of the earth. Intercede with your Lord for us. Do you not see what we are in? Do you not see how we are suffering?’ He will reply, ‘My Lord is so angry today as He has never been in the past, and will never be so in future. Then he will recall his lies (and say), myself, myself, myself. Go to someone else. Go to Musa.’

“Next they will go to Musa and say, ‘O Musa. You are Allah’s Messenger. He chose you for His messages and for talk with you apart from others of the mankind. Intercede for us with your Lord. Do you not see what we are in? Do you not see how we suffer?’ He will reply, ‘My Lord is so angry today as He never was in the past and will never be so in future. Moreover, I killed a man that I was not allowed to. Myself, myself, myself. Go to someone else. Go to `Isa.’

“Next they will go to `Isa (asws) and say, ‘O `Isa, you are a Messenger of Allah, a Word that He blew into Maryam, and a Spirit from Him. You spoke to the people from your cradle although an infant. So, intercede for us with your Lord. Do you not see what we are in? Do you not see how we suffer?’ He will say, ‘My Lord is so angry today as He never was in the past and will never be so in future. (However, he will not mention any of his sin, but say), myself, myself, myself. Go to someone else. Go to Muhammad.’

“Finally, they will go to Muhammad and say, ‘Muhammad! You are a Messenger of Allah, and the seal of the Prophets. Allah has forgiven your past and future sins. So, intercede for us with your Lord. Do you not see what we are in? Do you not see how we suffer?’ So I will rise, take a position under the `Arsh and fall into prostration before my Lord, the Mighty, the Exalted. Allah will open (my heart) and inspire me with words of praise and exaltation that no one was ever inspired with before. Then it will be said, ‘Muhammad, raise your head. Ask, you will be granted. Intercede, your intercession will be accepted.’ So I will raise my head and say, ‘My people O my Lord, my people O my Lord, my people O my Lord.’ It will be said, ‘Muhammad, take those of your followers who are not required to undergo accounting by the right door of Paradise.’ The rest of them will share with other nations other doors. Then he added, ‘By Him in whose Hands is Muhammad’s soul, the distance between two wings of the doors of Paradise is equal to the distance between Makkah and Hijr, or Makkah and Busra’” (Ibn Kathir).

Qurtubi adds: In all, the Prophet will exercise intercession on five occasions. First, the general intercession (referred to in the above tradition, for the Reckoning to begin); second, leading a group of people to Paradise before the reckoning begins; third, in favor of those believers in Allah’s Oneness who would deserve the Fire for their sins - he will be able to save some of them from the punishment (this is the intercession that the Khawarij and Mu`tazilah denied); fourth, in favor of those who would have entered the Fire. They will be rescued by the Prophets, angels and brother Muslims; and, fifth, for obtaining higher status in Paradise after entry into it.

The above said, there are other interpretations to the words “Station of Praise.” One comes from Mujahid. He said it refers to Allah (swt) giving the Prophet a place on the `Arsh on the Day of Judgment (Ibn Jarir).

Qurtubi adds that some scholars have not accepted two of Mujahid’s interpretations. First, this one, and the second, his interpretation of the verse (75: 23), “Faces that Day will be shining; looking at their Lord,” which Mujahid interpreted as “Faces that Day will be shining; waiting for their Lord.” Mujahid stood alone in understanding “Nadira” as “waiting” instead of the commonly understood “looking.” Nevertheless, some have accepted his opinion (about the Prophet being placed on `Arsh) arguing that it is in fact a hadith - and of such strength that Naqqash reported from Abu Da’ud Sijistani that, “Whoever rejects this hadith is, according to us, himself untrustworthy. The traditionists have through and through reported this as a hadith.”

Nevertheless, although Ibn Jarir is disinclined to accept Mujahid’s interpretation (it is said that the public stoned Tabari’s door for maintaining that: Au.), many of the classical scholars did not see anything wrong in the statement that the Station of Praise refers to the Prophet given a place on the `Arsh. Ibn Jarir himself writes that with reference to Allah and His creation, the general opinion is that once Allah existed and there was nothing in existence. Then He brought things into existence. However, after their creation He remained “apart from them.” Nothing being in contact with Him. (He being in another realm altogether). Another school of thought says that it is true that all things are “apart from” Allah, and that they do not touch Him or come into (physical) contact with Him, but after Allah created `Arsh for Himself, He is in touch with it (in what sense, they do not explain: Au.), though He is “apart from” it. Now, whatever opinion we go by, Mujahid’s opinion that Allah will give our Prophet a seat on the `Arsh is not impossible. Whether he will sit on a mimber of nur (as Sahih reports say), or on `Arsh, or on the earth, is all the same. He does not “come in contact with Allah.” But rather, remains a slave.

Qurtubi also agrees that there is no ground to reject Mujahid’s interpretation. Allah is “apart from” and “out of (physical) contact” with His creations. Their existence or non-existence does not make any difference to Him. He creates what He will. He created the `Arsh and chose it for His “Istawa’.” This “istawa’” is in keeping with His greatness and should be interpreted as what behoves Him. He is definitely not sitting on it, occupying a part or whole of it. For, He is “apart from it” and other creations.. Therefore, His placing Muhammad on the `Arsh does not affect Him in anyway, and cannot be said to be impossible. If some reports say that “He will make him sit with Him,” then the “ma`” (with) of the text should be understood in the same sense as (29: 69),

وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ [العنكبوت : 69]

“Surely, Allah is with those who do good.”

Alusi is also more or less with Qurtubi in the above interpretation.

It might be remembered here that Biblical sources say that on the Day of Judgment Jesus Christ will occupy a chair on the right hand side of God (The Bible, 40: 022: 044)

134. The verse was revealed just before the Prophet’s emigration to Madinah. Qatadah and Ibn Zayd have said that by true entry it is “into Madinah” that is intended, and by true exit it is “from Makkah” that is intended. Ibn `Abbas on the other hand thought that the allusion is to death and resurrection. (That is, Razi explains, ‘allow me a good entry into the grave and a good exit out of it’). A third opinion, that of Mujahid, is that the allusion is to true entry into and exit from the affair of his Prophetic mission. Ibn Jarir prefers the first opinion as true, while there have been a few others apart from those we have mentioned.

135. The authority was (material) help from Allah, for without His help, it would have been impossible for the Prophet to overcome the opposition to His call. He himself has said,

إن الله لَيَزَع بالسلطان ما لا يَزَعُ بالقرآن

“Allah eradicates by means of authority, what he does not eradicate by means of the Qur’an” (Ibn Kathir).

The above is a Mawquf hadith (Au.).

Mawdudi adds: “This shows that the reform which Islam seeks to bring about cannot be accomplished merely by preaching and by sermons. Accomplishment of that reform also requires the use of political power and authority. Now, since God Himself taught the Prophet (peace be on him) to pray for such authority, it is quite evident that to seek governmental power and to strive for its acquisition so as to make the true faith prevail in human life, and so as to implement the Shari`ah and to enforce the punishments laid down in God’s Law is not only lawful but is also both required and desirable.”

136. When these words were revealed, they sounded like a tall order: given the weakness of the Muslims in the Makkan phase. But it was not a few years but the Prophet had entered Makkah victorious and reciting this verse, breaking the idols placed around the Ka`bah. The reference by “the truth” is to Islam while, by “falsehood,” it is to all that stands against Islam (Ibn Jarir and Mawdudi combined).

The report is in the Sahihyan which adds that the Prophet had a cane in his hand with which he poked into the eyes of the idols cemented to the ground. They fell back, one after another. Then he ordered them broken (Qurtubi, Ibn Kathir).

Qurtubi adds: This verse is the basis of the rule that pagan idols and deities must be destroyed when Muslims overpower them, including such articles as are not used for any other purpose in Allah’s disobedience, e.g., musical instruments. `Isa (asws) will do the same thing when he arrives a second time. He will break the cross, slaughter the swine and will not accept tribute. (That is, he will allow no other alternative between Islam and another religion, as presently Islam does. It will be either Islam or death: Au.).

137. The reference could be both to moral, social, spiritual, as well as to the physical healing. Some of its verses are well-known for their healing qualities and have been successfully used for treating physical illnesses (Razi, Shawkani, Alusi).

A recent experiment conducted in Europe on hospital patients involving several scriptures, revealed that the recitation of the Qur’an, although on unbelievers who had no idea what was being recited to them, had a soothing effect on them (Au.).

Qurtubi discusses this aspect quite at length, as does Alusi. The incident involving a Companion’s treatment of a pagan chief stung by a scorpion is well known. The Prophet asked the Companion when the party returned to Madinah, “How did you know that (Surah al-Fatiha) is a charm (ruqyah)?” The Companion replied, “It just occurred to me.” Bukhari has narrated that the Prophet used to recite the last two chapters of the Qur’an, blow on his two hands, and wipe his body therewith. As for what is known as “Nashrah”, which is to write down either a few of Allah’s Names, or some of the Qur’an, wash it with water and then either drunk by the ill or his body wiped with it, Sa`id b. al-Musayyib allowed it. `A’isha used to recite the last two chapters of the Qur’an, blow them on a bowl of water and ask the ill to be washed therewith. However, Hasan and Ibrahim Nakha`i were opposed to it. They reported a hadith disapproving of it. But the hadith is weak. If proven true, it could be prohibiting a “Nashrah” in which other than the Qur’an is used. Indeed, a hadith (of Muslim) says,

لاَ بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ

“There is no sin in charms so long as words of Association (shirk) are not spelled.”

According to another report in Muslim, some people said:

يَا رَسُولَ اللَّهِ إِنَّهُ كَانَتْ عِنْدَنَا رُقْيَةٌ نَرْقِى بِهَا مِنَ الْعَقْرَبِ وَإِنَّكَ نَهَيْتَ عَنِ الرُّقَى. قَالَ فَعَرَضُوهَا عَلَيْهِ. فَقَالَ : مَا أَرَى بَأْسًا مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَنْفَعَ أَخَاهُ فَلْيَنْفَعْهُ

“Messenger of Allah, we have a charm whereby we treat those stung by scorpions; but it seems you have prohibited charms.” And they recited (the charm) before him. He said, “I do not see anything wrong (in it); whoever of you knows, if he can help his brother, let him.”

In fact, Qurtubi continues, “Imam Malik has allowed that something be hung around the neck which has a few of Allah’s Names inscribed, if the intention is to obtain benediction (barakah). It is prohibited if it is meant to combat evil eye. In other words, the “ta`widh” (amulet) should not be hung before the evil eye has struck, but rather, after it has struck, as a means of removal, which, Qurtubi adds, is not different from medication. `A’isha herself is reported to have said that what is hung in the necks after an evil has struck is not of the (prohibited) “ta`widh.” Nonethless, a group of scholars have allowed that a “ta`widh” be hung if it does not contain other than the Qur’an. The “ta`widh” that Ibn Mas`ud tore off his wife’s neck was other than the Qur’an. Nor is that hadith applicable to it which says, “Whoever hung a thing is left to hang by it,” (that is, is entrusted to it); since, when one hangs verses of the Qur’an, then he is hanging by Allah and His Speech. What’s wrong with that? How does that become equivalent of Association (shirk)? Dahhak and Ibn Sirin also did not see anything wrong in a “ta`widh” containing Qur’anic verses, so long as it is removed before intercourse and when one goes to the washroom.

Notes from Qurtubi end here, to which Alusi adds, “this has been the practice of the Muslims since ancient times.”

Those who declare ta`widh as prohibited have a point. They fear that it opens the door for “deeds and beliefs of Association.” Experience tells us that. But on the other hand, who can prevent the parents of a child ill with an unknown disease that the best of doctors have, over the years, failed to diagnose, for trying a ta`widh of the approved type?! (Au.).