18. The words “a group” should not lead anyone to believe that not everyone kept the night-vigil in early Islam. They did, but, while some joined the Prophet, others would have been doing it at home. (Thanwi).

19. The above is a literal translation, otherwise Sa`eed and Hasan explained it as meaning, “you are not able” (Ibn Jarir) i.e., you will not be able to continue with such lengthy night vigils. (Au.).

Qurtubi prefers the meaning that “you will not be able to count the wisdom in such determination as which allows the night and day to lengthen and shorten.” Another possible meaning is, “you will not be able to compute the time to know when it is midnight, and hence, leeway is being granted: you can now pray in any part of the night, to any length you wish.” Yet another meaning, as stated by Shafi` is that “you will not be able to keep the night vigil to the lengths ideally required, and, therefore, Allah turned in mercy.”

Thanwi adds: This is a clear indication that the Shuyukh should adopt a gradual process and not overload their “seekers on the path” with what they cannot bear.

20. Ibn Kathir points out that according to Abu Hanifah, if one recites any, even if a single verse of the Qur’an in a rak`ah, it should suffice in view of this verse which does not specify any specific length or part of the Qur’an. However, he points out, in view of ahadith in Bukhari and other works, the Prophet declared that, that Prayer is incomplete in which Surah al-Fatihah is not recited. And, therefore, its recitation is obligatory; which happens to be the opinion of the great majority.

We might add that the Hanafiyyah have a jurisdiction rule: If a hadith statement clashes with a Qur’anic requirement, then, first reconciliation should be attempted. If it is not possible to reconcile the two by any means, then, the Qur’anic dictum should prevail. In this particular case, they say that for he who does not know Surah al-Fatihah, such as a new Muslim, reciting any verse, or a part of it will suffice. But for those who know the Surah by heart, it is wajib. If someone does not recite it intentionally, his Prayer is invalid. But if he forgets to recite, then Prayer is valid with Sajdah Sahw. If someone asks: how come you allow validity of a Prayer without recitation of Surah al-Fatihah, the Hanafiyyah will answer: This is in view of the Qur’anic dictum. And, if someone asks: how come you declare a Prayer invalid without the recitation of Surah al-Fatihah, they will answer: in view of the hadith dictum. This is how they reconcile the Qur’an and hadith, according each of them the respect due to them. (Au.).

21. In this verse is the proof of the revelation’s authenticity. The Prophet had foreseen that fighting would erupt between his followers and those opposed to the Message.

22. That is, recite as much as you can of the Qur’an within the Prayers. (Ibn Jarir).

23. This leads us to believe that at least this verse was revealed after the Nocturnal Journey. (Shafi`).

24. That is, in addition to Zakah, expend in the way of Allah. (Ibn Jarir).

25. We have a hadith in this context, preserved by Bukhari and others:

The Prophet asked, “To which of you is his inheritor’s wealth dearer than his own wealth?” They said, “Messenger of Allah, there is none among us but his own wealth is dear to him.” He said, “His wealth is that which he forwarded, while, what he left behind is his inheritor’s wealth.” (Ibn Kathir).