اَقِمِ Establish الصَّلٰوةَ the prayer لِدُلُوْكِ at the decline الشَّمْسِ (of) the sun اِلٰی till غَسَقِ (the) darkness الَّیْلِ (of) the night وَ قُرْاٰنَ and Quran الْفَجْرِ ؕ at dawn اِنَّ indeed قُرْاٰنَ the Quran الْفَجْرِ (at) the dawn كَانَ is مَشْهُوْدًا ever witnessed وَ مِنَ And from الَّیْلِ the night فَتَهَجَّدْ arise from sleep for prayer بِهٖ with it نَافِلَةً (as) additional لَّكَ ۖۗ for you عَسٰۤی it may be اَنْ that یَّبْعَثَكَ will raise you رَبُّكَ your Lord مَقَامًا (to) a station مَّحْمُوْدًا praiseworthy وَ قُلْ And say رَّبِّ My Lord! اَدْخِلْنِیْ Cause me to enter مُدْخَلَ an entrance صِدْقٍ sound وَّ اَخْرِجْنِیْ and cause me to exit مُخْرَجَ an exit صِدْقٍ sound وَّ اجْعَلْ and make لِّیْ for me مِنْ from لَّدُنْكَ near You سُلْطٰنًا an authority نَّصِیْرًا helping وَ قُلْ And say جَآءَ Has come الْحَقُّ the truth وَ زَهَقَ and perished الْبَاطِلُ ؕ the falsehood اِنَّ Indeed الْبَاطِلَ the falsehood كَانَ is زَهُوْقًا (bound) to perish وَ نُنَزِّلُ And We reveal مِنَ from الْقُرْاٰنِ the Quran مَا that هُوَ it شِفَآءٌ (is) a healing وَّ رَحْمَةٌ and a mercy لِّلْمُؤْمِنِیْنَ ۙ for the believers وَ لَا but not یَزِیْدُ it increases الظّٰلِمِیْنَ the wrongdoers اِلَّا except خَسَارًا (in) loss وَ اِذَاۤ And when اَنْعَمْنَا We bestow favor عَلَی on الْاِنْسَانِ man اَعْرَضَ he turns away وَ نَاٰ and becomes remote بِجَانِبِهٖ ۚ on his side وَ اِذَا And when مَسَّهُ touches him الشَّرُّ the evil كَانَ he is یَـُٔوْسًا (in) despair قُلْ Say كُلٌّ Each یَّعْمَلُ works عَلٰی on شَاكِلَتِهٖ ؕ his manner فَرَبُّكُمْ but your Lord اَعْلَمُ (is) most knowing بِمَنْ of who هُوَ [he] اَهْدٰی (is) best guided سَبِیْلًا۠ (in) way
(17:78) Establish Prayer91 from the declining of the sun92 to the darkness of the night;93 and hold fast to the recitation of the Qur'an at dawn,94 for the recitation of the Qur'an at dawn is witnessed.95
(17:79) And rise from sleep during the night96 as well- this is an additional Prayer for you.97 Possibly your Lord will raise you to an honoured position.98
(17:80) And pray: "My Lord! Cause me to enter wherever it be, with Truth, and cause me to exit, wherever it be, with Truth,99 and support me with authority from Yourself."100
(17:81) And proclaim: "The Truth has come, and falsehood has vanished. Surely falsehood is ever bound to vanish."101
(17:82) What We are sending down in the course of revealing the Qur'an is a healing and a grace for those who have faith; but it adds only to the ruin of the wrong-doers.102
(17:83) Whenever We bestow favours upon man, he arrogantly turns away and draws aside; and whenever evil visits him, he is in utter despair.
(17:84) Say, (O Prophet): "Each one acts according to his own manner. Your Lord knows well who is best-guided to the Right Path."
91. Reference to these difficulties and hardships is followed by the command to establish Prayer. 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.
92. We have taken duluk al-shams to mean ‘decline of the sun’, and have - done so even though we are aware that som. Companions and Successors have interpreted it to mean sunset as well. The majority opinion, however, is that the expression signifies decline of the sun after reaching the meridian. ‘Umar, _ .*Abd Allah ibn ‘Umar, Anas ibn Malik, Abi Barzah al-Aslami, Hasan al-Basri, Sha‘bi, ‘Ata’, Mujahid, and according to one of the reports, Ibn - ‘Abbas, are of the same view. Imam Muhammad al-Baqir and Imam Ja‘far al-Sadiq are also reported to be in favor of this interpretation. In fact, even some traditions from the Prophet (peace be on him) — albeit traditions which "are not especially sound in terms of their chain of narration — also explain duluk to mean the same. (Ibn Kathir, Tafsir, comments on Bani Isra’ il 17, verse 78 — Ed.)
93. Ghasaq al-layl is considered by some to mean the ‘thickening of the night’, or ‘the spread of total darkness’, and by others simply to mean midnight. According to the first sense, it suggests the earliest time for the ‘Isha’ Prayer and according to the second, the time limit for performing this.
94. ‘Fajr’ literally means ‘dawn’ — the time when the light of the morning makes its first appearance after piercing the veil of night’s darkness. Qur’an al-fajr here signifies the Fajr Prayer. On certain occasions the Qur’4n uses the expression salah for Prayer; but on other occasions any one of several acts of salah has been mentioned, for example, tasbih (glorifying God), hamd (praise), dhikr (remembrance), qiyam (standing), ruku’ (bowing) and sujud (prostration), any one of these acts standing for salah as a whole. This verse refers to the recitation of the Qur’an in the Fajr Prayer rather than to merely reciting it during the hours of the morning. The Qur’an, thus, indirectly suggests the different acts which comprise Prayer. Guided by these allusions, the Prophet Muhammad (peace be on him) laid down the component parts of Prayer, and which the Muslims continue to follow to this day.
95. The statement that ‘Qur’ an al-fajr — the Morning Prayer — is witnessed’ means that it is witnessed by angels, a fact that has also been clearly stated in the traditions. (Al-Bukhari, K. Tafsir al-Qur’an; Surah Bani Isra’il; al-Tirmidhi, al-Sunan, K. al-Tafsir, ‘Bab wa min Surah Bani Isra’il’ — Ed.) Although angels witness all Prayers, as they indeed witness all good deeds, the recitation of the Qur’4n in Morning Prayer has an importance all of its own.
The reason being that in this Prayer the Prophet (peace be on him) used to prolong his recitation of the Qur’anic verses. The Companions followed the same practice and Muslim jurists subsequently declared lengthy recitation in Fajr Prayer to be a ‘recommended’ or ‘preferable’ (mustahabb) act.
Incidentally, this verse also hints at the times for the five obligatory Prayers which were prescribed on the occasion of the Prophet’s Ascension. According to this verse, the first Prayer — Fajr — should be offered before sunrise and the remaining four Prayers should be offered between the time beginning with the ‘decline of the sun’ through to the ‘thickening of the night’. This directive was further elaborated by Gabriel who provided the Prophet (peace be on him) with information concerning the time of each Prayer. We find a tradition from Ibn ‘Abbas in both Abu Da’ud and al-Tirmidhi which sheds light on the question.
On the authority of Ibn ‘Abbas, the Prophet (peace be on him) said: Gabriel was twice leader of the Prayer which I offered near the Ka‘bah. On the first occasion he offered the Zuhr Prayer when the sun had just passed the meridian no more than the thong of a shoe. Then he led the ‘Asr Prayer when the shadow of everything was equal-to its size. Then he led the Maghrib Prayer at the time when the sun had just set and a man breaks his fast. Then he led the ‘Isha’ Prayer as soon as the red glow of twilight (shafaq) disappeared. Then he offered the Fajr Prayer when the morning light had just appeared, at the time when eating becomes forbidden for him who fasts. On the second occasion he led the Zuhr Prayer when the shadow of everything was equal to its size and ‘Asr Prayer when the shadow of everything became double its size, and Maghrib Prayer at its previous time; and offered the ‘Isha’ Prayer when a third of the night had passed; ‘and he offered the Fajr Prayer when there was a fair amount of light to make the earth visible. Gabriel turned to me aid said: ‘Muhammad, these are the times of the Prayers as observed by the Prophets before you; the right time of each Prayer is between the two time-limits.” (Al-Tirmidhi, al-Sunan, Abwab al-Salah, ‘Bab ma ja’ min Mawaqit al-Salah’ — Ed.)
There are allusions to the times of Prayer in the Qur’an itself. For example, in Surah Hud it is said: ‘And establish the Prayer at the two ends of the day and in the first hours of the night’ (Had 11:1 14). A similar point is made in Surah Ta Ha: ‘And Glorify Allah, praising Him before sunrise and before sunset, and ‘glorify Him in the watches of the night and at the end of the day’ (Ta Ha 20: 130). We also learn from Surah al-Rum: ‘So give glory to Allah when you reach eventide and when you rise in the morning: to Him be praise in the _ heavens and the earth; and in the late afternoon and when the day begins to decline’ (al-Rum 30: 17-18).
One of the major considerations underlying the regulations concerning the times of Prayer is to ensure that any and all resemblance to rituals of sun-worship is excluded.
It should be borne in mind that the sun was always one of the greatest deities and that its worshippers were especially wont to offer their thanks and prayers at sunrise and sunset. Hence, to offer Prayer precisely at the time when the sun was rising or setting was prohibited. Likewise, worship of the sun was especially performed when the sun reached the meridian. It was, therefore, enjoined upon Muslims to offer the Morning Prayer before the sun had risen, _and that the Prayers of the daytime be offered after the sun was past the meridian. This consideration is clearly stated by the Prophet (peace be on him) - in several traditions. ‘Amr ibn ‘Abasah relates that when he asked the Prophet (peace be on ‘him) about the time when Prayers should be offered, he ‘replied: Offer the Morning Prayer [until the time of sunrise], then refrain from offering Prayer until the sun goes well up, for at the time when it is rising, it rises between the two homs of the Devil. This is the moment when the ‘unbelievers prostrate themselves before it. (Muslim, K. Salat al- Musafirin wa Qasriha, ‘Bab Islam ‘Amr ibn ‘Abasah' — Ed.)
After mentioning the ‘Asr Prayer, the Prophet (peace be on him) said: Offer the ‘Asr Prayer and then refrain from praying until the sun sets, for when the sun sets it sets between the two horns of the Devil; this is the time when the unbelievers prostrate themselves before it. (Loc. cit.)
The statement that the sun rises and sets between the horns of the Devil made in this tradition is a metaphor. The underlying reason behind the metaphor is that the Devil has made the time of sunrise and sunset a means by which he can mislead many people. In other words, when people prostrate themselves at the sight of the rising or setting sun, it seems as if Satan has brought the sun on his head and that he -is carrying it away on his head. The equivocation in the statement is removed by the Prophet’s own statement, viz. that the unbelievers prostrate themselves before it at that moment. This clearly explains the reason to the interdiction of Prayer at sunrise, sunset and mid-day.
96. The word tahajjud means to rouse oneself from sleep. To perform tahajjud at night signifies the act of rising from sleep during the night and then praying.
97. The word nafl signifies supererogation, something over and above that which is obligatory. The use of this word suggests that whereas the five Prayers mentioned earlier are obligatory, the sixth referred to here is in addition.
98. Here, it is proclaimed that God will bestow upon the Prophet (peace be on him) an exalted position in both the present world and the Now It will be 4 position of eminence, and one which will evoke universal appreciation and praise. It will be in sharp contrast to the situation that was obtaining at that time when the Prophet’s opponents heaped every kind of derogation, abuse and slander upon him. For the time was not far off when the whole world would reverberate with tributes paid to the Prophet (peace be on him), and these by all and sundry. This will be the exalted position of the Prophet (peace be on him) in the present world. As for the Next World, there too the Prophet (peace be on him) will be the object of everyone’s praise. There he will enjoy a position of unique privilege in that God will accept his intercession. This forms an integral part of the ‘exalted station’ mentioned in this verse.
99. This prayer, taught to the Prophet (peace be on him) by God, is significant. It indicates that the time of migration was close at hand. It is for this reason that he is directed to pray such that he might always adhere to the truth: if he leaves a place, he should do so for the sake of truth; and if he enters a place, he should also do so for the sake of truth.
100. The prayer consists of asking God either to endow him with authority, or to aid him by causing some governmental authority to be his supporter such that he might restore righteousness, stem the tide of lewdness and sin, and make God’s law of justice prevail in a world steeped in corruption. This is the sense in which Hasan al-Basri and Qatadah interpreted this verse. The same interpretation was adopted by such high-standing commentators on the Qur’an as al-Tabari and Ibn Kathir. The interpretation is further corroborated by the following tradition: ‘God eradicates by means of authority what He does not _ eradicate by means of the Qur’an.’ (Cited in Ibn Kathir, Tafsir, in the ‘comments on Bani Isra’il 17, verses 80-1 — Ed.)
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.
It is also evident from this that those who denounce the seeking of political power as sheer worldliness are altogether mistaken. For the charge of worldliness only applies if someone seeks political power for their own personal ends. It is quite different if it is sought solely to promote the cause of the true faith. In that case, far from being an act of worldliness, it is an unmistakable requisite of godliness. For if obtaining a sword and waging jihad is not a sin, how then can it be sinful to obtain political authority to enforce the injunctions of the Shari ‘ah?
101. This declaration came at a time when a large number of Muslims had forsaken their hearth and home in Makka and taken refuge in Abyssinia. As for the rest of the Muslims, they were living a miserable life in and around Makka, suffering from harsh persecutions. Even the life of the Prophet (peace be on him) was constantly in danger. The forces of falsehood seemed preponderant.
There were no signs promising the success of the truth even in the distant future. Against this backdrop, the Prophet (peace be on him) was asked to proclaim to the unbelievers that the truth had come and that falsehood had perished. Given the situation pertaining at the time, his proclamation appeared to many people at best a tall claim, and the unbelievers simply laughed it away.
Within nine years of that declaration, however, the Prophet Muhammad (peace be on him) had entered Makka as its conqueror, destroying falsehood symbolized by the more than 360 idols which lay in the precincts of the Ka‘bah. According to ‘Abd Allah ibn Mas‘ud, on the day of the conquest of Makka, as the Prophet (peace be on him) struck the idols in the Ka‘bah, he repeatedly said: ‘The truth has come and falsehood has perished. Indeed, falsehood was destined to perish. The truth has come and falsehood shall neither make its appearance nor return.’ (Al-Bukhari, K. al-Tafsir, Surah Bani Isra’ il, ‘Bab wa qul ja’ al-Haqq..... - Ed.)
102. The Qur’an is God’s mercy for those who seek to be guided by it and who follow its teachings. The Qur’an cures such people of all the intellectual, spiritual, social and cultural maladies which bedevil their lives. As for the evil-doers who reject the Qur’an and willfully turn away from it, its impact is quite different. Such people are not allowed to remain in the state in which they were at the time before the Qur’an was revealed, or when they were ignorant of the Qur’an. The loss which they will suffer will be that much greater than anything they suffered previously. For the loss which they suffered before the Qur’an was revealed or before they knew about it was a loss caused by ignorance. But if someone had been made aware of the Qur’an and its message, and thus knew the distinction between truth and falsehood, then there, was no excuse for him not to follow the truth. If that person continued to reject it and adamantly persisted in his effort then this means that he is not simply ignorant, but also perverse and iniquitous; he consciously loves falsehood and has an innate revulsion against the truth. Such a person is akin to those who, after becoming aware of the difference between poison and its antidote, deliberately opt for the former. In view of their awareness, such people will be considered fully responsible for their errors and will be duly punished for the sins they commit. They will suffer not on account of their prior ignorance but on account of their persistent perversity, hence the loss they will suffer is bound to be greater than that of those who are simply ignorant. This point is eloquently, albeit succinctly, expressed in the following words: ‘The Qur’an will either be an evidence in your favor, or against you.’ (See Muslim, K. al-Taharah, Bab "Fadl al-Wudu — Ed.)