The Command to offer the Prayers at their appointed Times
Allah says, commanding His Messenger to offer the prescribed prayers at the appointed times:
أَقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ
(Perform the Salat from midday.) Hushaym narrated from Mughirah from Ash-Sha`bi from Ibn `Abbas: "Midday means when the sun is at its zenith." This was also reported by Nafi` from Ibn `Umar, and by Malik in his Tafsir from Az-Zuhri from Ibn `Umar. This was the opinion of Abu Barzah Al-Aslami and Mujahid, and of Al-Hasan, Ad-Dahhak, Abu Ja`far Al-Baqir and Qatadah. It is also understood to generally refer to the times of the five prayers. Allah said;
لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ الَّيْلِ
(from midday till the darkness of the night,) meaning darkness, or it was said, sunset. This was understood to mean Zuhr `Asr, Maghrib and `Isha'.
وَقُرْءَانَ الْفَجْرِ
(and recite the Qur'an in the early dawn.) meaning Salat Al-Fajr. The details of the timings of the prayers were reported in the Mutawatir Sunnah from the words and deeds of the Prophet , and this is what the people of Islam have followed until the present day, passing it down from generation to generation, century after century, as we have stated in the appropriate place, praise be to Allah.
The Meeting of the Angels at the Times of Fajr and `Asr Prayers
إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا
(Verily the recitation of the Qur'an in the early down is ever witnessed.) Ibn Mas`ud reported from Abu Hurayrah (may Allah be pleased with them both) that the Prophet said concerning this Ayah :
وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا
(and recite the Qur'an in the early dawn. Verily, the recitation of the Qur'an in the early dawn is ever witnessed.)
«تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَار»
(It is witnessed by the angels of the night and the angels of the day.) Al-Bukhari narrated from Abu Hurayrah that the Prophet said:
«فَضْلُ صَلَاةِ الْجَمِيعِ عَلَى صَلَاةِ الْوَاحِدِ خَمْسٌ وَعِشْرُونَ دَرَجَةً، وَتَجْتَمِعُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ فِي صَلَاةِ الْفَجْر»
(The prayer offered in congregation is twenty-five degrees better than the prayer offered individually, and the angels of the night and the angels of the day meet at Salat Al-Fajr.) Abu Hurayrah said: Recite, if you wish:
وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا
(and recite the Qur'an in the early dawn. Verily, the recitation of the Qur'an in the early dawn is ever witnessed.) Imam Ahmad recorded from Ibn Mas`ud and Abu Hurayrah that the Prophet said, concerning the Ayah:
وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا
(and recite the Qur'an in the early dawn. Verily, the recitation of the Qur'an in the early dawn is ever witnessed.)
«تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَار»
(It is witnessed by the angels of the night and the angels of the day.) This was recorded by At-Tirmidhi, An-Nasa'i, and Ibn Majah. At-Tirmidhi said, "It is Hasan Sahih." According to the version recorded in the Two Sahihs from Abu Hurayrah, the Prophet said:
«يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ الصُّبْحِ وَفِي صَلَاةِ الْعَصْرِ، فَيَعْرُجُ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ رَبُّهُمْ وَهُوَ أَعْلَمُ بِكُمْ كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: أَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ، وَتَرَكْنَاهُمْ وَهُمْ يُصَلُّون»
(The angels of the night and the angels of the day come amongst you in successive groups (in shifts). They meet at the Morning prayer (Fajr) and at the Mid-afternoon prayer ('Asr). Those who stayed among you at ascend, and their Lord asks them, although He knows best about you, "How did you leave My servants" They say, "We came to them when they were praying and we left them when they were praying.") `Abdullah bin Mas`ud said, "The two guards meet at Salat Al-Fajr, and one group ascends while the other stays where it is. " These were the comments of Ibrahim An-Nakha`i, Mujahid, Qatadah and others on the Tafsir of this Ayah.
The Command to pray Tahajjud
وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ
(And in some parts of the night (also) offer the Salah with it as an additional prayer for you.) Here Allah commands him (the Prophet ) to offer further prayers at night after the prescribed prayers. It was reported in Sahih Muslim from Abu Hurayrah that when the Messenger of Allah ﷺ was asked which prayer is best after the prescribed prayers, he said,
«صَلَاةُ اللَّيْل»
(The Night prayer) Allah commanded His Messenger to pray the Night prayer after offering the prescribed prayers, and the term Tahajjud refers to prayer that is offered after sleeping. This was the view of `Alqamah, Al-Aswad, Ibrahim An-Nakha`i and others. It is also well-known from the Arabic language itself. A number of Hadiths report that the Messenger of Allah ﷺ used to pray Tahajjud after he had slept. These include reports from Ibn `Abbas, `A'ishah and other Companions, may Allah be pleased with them. This has been discussed in detail in the appropriate place, praise be to Allah. Al-Hasan Al-Basri said, "This is what comes after `Isha', or it could mean what comes after sleeping."
نَافِلَةً لَّكَ
(an additional prayer (Nawafil)) means the Night prayer has been made an extra prayer specifically for the Prophet , because all his previous and future sins had been forgiven. But for other members of his Ummah, offering optional prayers may expiate for whatever sins they may commit. This was the view of Mujahid, and it was reported in Al-Musnad from Abu Umamah Al-Bahili.
عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(It may be that your Lord will raise you to Maqam Mahmud.) meaning, `do that which you are commanded to do, and We will raise you to a station of praise and glory (Maqam Mahmud) on the Day of Resurrection, where all of creation will praise you,' as will their Creator, may He be glorified and exalted. Ibn Jarir said, "Most of the commentators said, `This is the position to which Muhammad will be raised on the Day of Resurrection, to intercede for the people so that their Lord will relieve them of some of the hardships they are facing on that Day."' It was reported that Hudhayfah said, "Mankind will be gathered in one arena, where they will all hear the call and will all be seen. They will be standing barefoot and naked as they were created, and no person shall speak except by the leave of Allah. He will call out, `O Muhammad,' and he will respond,
«لَبَّيْكَ وَسَعْدَيْكَ، وَالْخَيْرُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ، وَالْمَهدِيُّ مَنْ هَدَيْتَ، وَعَبْدُكَ بَيْنَ يَدَيْكَ، وَمِنْكَ وَإِلَيْكَ لَا مَنْجَى وَلَا مَلْجَأَ مِنْكَ إِلَّا إِلَيْكَ، تَبَارَكْتَ وَتَعَالَيْتَ سُبْحَانَكَ رَبَّ الْبَيْت»
(At your service, all goodness is in Your Hands and evil is not to be attributed to You. The one who is guided is the one whom You guide. Your servant is before You, from You, and to You and there is no salvation or refuge from You except with You. May You be blessed and exalted, Glory be to You, Lord of the House (the Ka`bah).) This is the position of praise and honor (Maqam Mahmud) which was mentioned by Allah." Ibn `Abbas said, "The position of praise and honor is the position of intercession." Ibn Abi Najih reported something similar from Mujahid, and this was also the view of Al-Hasan Al-Basri. Qatadah said, "He is the first one for whom the earth will be opened on the Day of Resurrection, and he will be the first one to intercede." So the scholars consider this the position of praise and glory to which Allah referred in the Ayah:
عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(It may be that your Lord will raise you to Maqam Mahmud.) I, Ibn Kathir, say: the Messenger of Allah ﷺ will have honors in the Day of Resurrection in which no one else will have a share, honors which will not be matched by anyone else. He is the first one for whom the earth will be opened and he will come forth riding to the gathering place. He will have a banner under which Adam and anyone else will gather, and he will have the Hawd (Lake) to which no one else will have more access than he. He will have the right of the Grand Intercession with Allah when He comes to judge between His creation. This will be after the people ask Adam, then Nuh, then Ibrahim, then Musa, then `Isa to intercede, and each of them will say, "I am not able for that." Then they will come to Muhammad ﷺ, and he will say,
«أَنَا لَهَا أَنَا لَهَا»
(I can do that, I can do that.) We will mention this in more detail shortly, If Allah wills. Part of that will be that he will intercede for some people who had been commanded to be taken to Hell, and they will be brought back. He is the first Prophet whose Ummah will be judged, and the first to take them across the Bridge over the Fire, and the first to intercede in Paradise, as was reported in Sahih Muslim. In the Hadith about the Trumpet, it says that none of the believers will enter Paradise except through his intercession. He will be the first to enter Paradise, and his Ummah will be the first nation to enter. He will intercede for the status to be raised for people whose deeds could not get them there. He is the one who will reach Al-Wasilah, which is the highest position in Paradise, which befits no one but him. When Allah gives permission for intercession on behalf of sinners, the angels, Prophets and believers will intercede, and he will intercede for people whose number is known only to Allah. No one will intercede like him and no one will match him in intercession. This has been explained in comprehensive detail at the end of the Book of Sirah, in the chapter on the specific qualities. Praise be to Allah. Now with the help of Allah we will mention the Hadiths that were reported concerning Al-Maqam Al-Mahmud. Al-Bukhari recorded that Ibn `Umar said: "On the Day of Resurrection, the people will be humbled to their knees, each nation following its Prophet and saying, `O so-and-so, intercede,' `O so-and-so, intercede,' until the power of intercession is given to Muhammad ﷺ, and that will be the day when Allah raises him to a position of praise and glory. Ibn Jarir recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said:
«إِنَّ الشَّمْسَ لَتَدْنُو حَتَّى يَبْلُغَ الْعَرَقُ نِصْفَ الْأُذُنِ، فَبَيْنَمَا هُمْ كَذَلِكَ اسْتَغَاثُوا بِآدَمَ فَيَقُولُ: لَسْتُ بِصَاحِبِ ذَلِكَ، ثُمَّ بِمُوسَى فَيَقُولُ كَذَلِكَ، ثُمَّ بِمُحَمَّدٍفَيَشْفَعُ بَيْنَ الْخَلْقِ فَيَمْشِي حَتَّى يَأْخُذَ بِحَلَقَةِ بَابِ الْجَنَّةِ، فَيَوْمَئِذٍ يَبْعَثُهُ اللهُ مَقَامًا مَحْمُودًا»
(The sun will come close until the sweat reaches halfway up one's ears. When the people are in that state, they will ask Adam for help, and he will say, "I am not the one to do that." Then they will ask Musa, and he will say likewise, then they will ask Muhammad ﷺ, and he will intercede for the people and will go and take hold of the handle of the gate of Paradise, and that will be the Day when Allah resurrects him to a position of praise and glory.) Al-Bukhari also recorded it in the Book of Zakah, where he added:
«فَيَوْمَئِذٍ يَبْعَثُهُ اللهُ مَقَامًا مَحْمُودًا، يَحْمَدُهُ أَهْلُ الْجَمْعِ كُلُّهُم»
(That will be the Day when Allah resurrects him to a position of praise and glory, and all the people will praise him.) Abu Dawud At-Tayalisi recorded that `Abdullah said, "Then Allah will give permission for intercession, and Ar-Ruh Al-Quddus, Jibril, will stand up, then Ibrahim, the close Friend of Allah will stand up, then `Isa or Musa will stand up - Abu Az-Za`ra' said, `I do not know which of them, ' -- then your Prophet will stand up and will intercede, and no one after him will intercede as much as he does. This is the position of praise and glory to which Allah referred:
عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(It may be that your Lord will raise you to Maqam Mahmud.)"
The Hadith of Abu Hurayrah
Imam Ahmad (may Allah have mercy on him) recorded that Abu Hurayrah said, "Some meat was brought to the Messenger of Allah ﷺ, and he lifted up the arm, which he used to like, and took one bite, then he said:
«أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ، وَهَلْ تَدْرُونَ مِمَّ ذَاكَ؟ يَجْمَعُ اللهُ الْأَوَّلِينَ وَالْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ، يُسْمِعُهُمُ الدَّاعِي، وَيَنْفُذُهُمُ الْبَصَرُ، وَتَدْنُو الشَّمْسُ فَيَبْلُغُ النَّاسَ مِنَ الْغَمِّ وَالْكَرْبِ مَا لَا يُطِيقُونَ، وَلَا يَحْتَمِلُونَ فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ: أَلَا تَرَوْنَ مَا أَنْتُمْ فِيهِ مِمَّا قَدْ بَلَغَكُمْ، أَلَا تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ؟ فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ:
عَلَيْكُمْ بِآدَمَ، فَيَأْتُونَ آدَمَ عَلَيْهِ السَّلَامُ فَيَقُولُونَ: يَا آدَمُ أَنْتَ أَبُو الْبَشَرِ خَلَقَكَ اللهُ بِيَدِهِ وَنَفَخَ فِيكَ مِنْ رُوحِهِ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ، فَاشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ آدَمُ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنَّهُ قَدْ نَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُ، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى نُوحٍ، فَيَأْتُونَ نُوحًا فَيَقُولُونَ: يَا نُوحُ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الْأَرْضِ، وَقَدْ سَمَّاكَ اللهُ عَبْدًا شَكُورًا، اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ نُوحٌ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ قَطُّ، وَإِنَّهُ قَدْ كَانَتْ لِي دَعْوَةٌ دَعَوْتُهَا عَلَى قَوْمِي نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى إِبْرَاهِيمَ، فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُونَ: يَا إِبْرَاهِيمُ أَنْتَ نَبِيُّ اللهِ وَخَلِيلُهُ مِنْ أَهْلِ الْأَرْضِ،اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ فَذَكَرَ كَذَبَاتِهِ نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى مُوسَى، فَيَأْتُونَ مُوسَى عَلَيْهِ السَّلَامُ فَيَقُولُونَ: يَا مُوسَى أَنْتَ رَسُولُ اللهِ اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ عَلَى النَّاسِ، اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ لَهُمْ مُوسَى: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنِّي قَدْ قَتَلْتُ نَفْسًا لَمْ أُومَرْ بِقَتْلِهَا، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى عِيسَى، فَيَأْتُونَنِعيسَى فَيَقُولُونَ: يَااِعيسَى أَنْتَ رَسُولُ اللهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَكَلَّمْتَ النَّاسَ فِي الْمَهْدِ صَبِيًّا، فَاشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ لَهُمْمِعيسَى: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَلَمْ يَذْكُرْ ذَنْبًا، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى مُحَمَّدٍ، فَيَأْتُونَ مُحَمَّدًا فَيَقُولُونَ: يَا مُحَمَّدُ أَنْتَ رَسُولُ اللهِ وَخَاتَمُ الْأَنْبِيَاءِ، وَقَدْ غَفَرَ اللهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ، فَاشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَأَقُومُ فَآتِي تَحْتَ الْعَرْشِ، فَأَقَعُ سَاجِدًا لِرَبِّي عَزَّ وَجَلَّ، ثُمَّ يَفْتَحُ اللهُ عَلَيَّ وَيُلْهِمُنِي مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَاءِ عَلَيْهِ مَالَمْ يَفْتَحْهُ عَلَى أَحَدٍ قَبْلِي، فَيُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ وَسَلْ تُعْطَهُ، وَاشْفَعْ تُشَفَّعْ، فَأَرْفَعُ رَأْسِي فَأَقُولُ: أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، فَيُقَالُ: يَا مُحَمَّدُ أَدْخِلْ مِنْ أُمَّتِكَ مَنْ لَا حِسَابَ عَلَيْهِ مِنَ الْبَابِ الْأَيْمَنِ مِنْ أَبْوَابِ الْجَنَّةِ،وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ مِنَ الْأَبْوَابِ، ثُمَّ قَالَ: وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ كَمَا بَيْنَ مَكَّةَ وَهَجَرَ، أَوْ كَمَا بَيْنَ مَكَّةَ وَبُصْرَى»
(I will be the leader of mankind on the Day of Resurrection. Do you know why it will be so Allah will gather the first and the last in one place, and they will hear a voice calling out, and they will all be seen. The sun will come close until their anguish and distress becomes unbearable, and some will say to others, "Do you not see how much you are suffering Why do you not find someone to intercede for you with your Lord" And some of the people will say to others, "How about Adam" So they will go to Adam and say, "O Adam, you are the father of mankind, Allah created you with His Hand and breathed into you of His spirit, and commanded the angels to prostrate to you. Intercede for us with your Lord, do you not see the state we are in, how bad it is" Adam will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again. He forbade me to approach the Tree and I disobeyed Him. Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to Nuh." So they will go to Nuh and say, "O Nuh, you are the first of the Messengers sent to the people of earth, and Allah called you a grateful servant. Intercede for us with your Lord, do you not see the state we are in, how bad it is" Nuh will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again. There is a prayer that I prayed against my people. Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to Ibrahim. " So they will go to Ibrahim and say, "O Ibrahim, you are the Prophet of Allah and His close Friend among the people of earth. Intercede for us with your Lord, do you not see the state we are in, how bad it is" Ibrahim will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again." And he mentioned some untruths he had told. "Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to Musa."
So they will go to Musa and say, "O Musa, you are the Messenger of Allah ﷺ, Allah chose you above others by selecting you to convey His Message and by speaking to you directly. Intercede for us with your Lord, do you not see the state we are in, how bad it is" Musa will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again. I killed a soul whom I had not been commanded to kill. Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to `Isa." So they will go to `Isa and say, `O `Isa, you are the Messenger of Allah ﷺ and His Word which He bestowed upon Maryam and a spirit created by Him. You spoke to the people as an infant in the cradle. Intercede for us with your Lord, do you not see the state we are in, how bad it is" `Isa will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again." And he will not mention any sin. "Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to Muhammad ﷺ." So they will go to Muhammad ﷺ and will say, "O Muhammad, you are the Messenger of Allah ﷺ and the Last of the Prophets, Allah forgave all your past and future sins. Intercede for us with your Lord, do you not see the state we are in, how bad it is" I will stand up and come before the Throne, and will fall prostrating to my Lord, may He be glorified and exalted. Then Allah will inspire me to speak and I will speak beautiful words of praise such as no one has ever been inspired with before. It will be said, "O Muhammad, raise your head and ask, it will be granted to you. Intercede, and your intercession will be heard." So I will raise my head and say, "My Ummah, O Lord, my Ummah, O Lord, my Ummah, O Lord." It will be said, "O Muhammad, admit those who will not be brought to account from among your Ummah through the right-hand gate of Paradise. Then the rest of your Ummah will share the other gates with the rest of the people.") Then he said, ("By the One in Whose Hand is the soul of Muhammad ﷺ, the distance between two of the gateposts of Paradise is like the distance between Makkah and Hajar, or between Makkah and Busra.) It was also reported in the Two Sahihs.
Establish prayer from the sun's decline. Know that prayer is of five types: the prayer of intimate connection and tender talk at the station of hiddenness, the prayer of presention vision at the station of the spirit, the prayer of intimate communion at the station of secret, the prayer of presence at the station of the heart and the prayer of obedience and yielding at the station of the soul. Thus the sun's decline is the indication of the setting of the sun of unity from its even presiding upon the existence of the servant by means of pure annihilation. For there is no [obligation of] prayer in the state of this presiding [of the sun of unity], as prayer is a deed that requires existence and in this case the servant has no existence until he engages in prayer, as is mentioned in the interpretation of His words and worship your Lord until Certainty comes to you [Q. 15:99]. Do you not see that the lawgiver [Muḥammad], peace be upon him, forbade prayer during the time of [the sun's] even presiding [in the sky]. But at the point of [the sun's] decline, if there falls a shadow of the servant's existence, whether it be upon his becoming veiled by creation at the point of separation after the union or upon subsistence at the point of separation after union, then prayer becomes obligatory, until the dark, of the night of the soul, and the recital [of the QurÌān], at the dawn of the heart. Thus the first prayer and the most subtle is the prayer of intimate connection and tender talk, and the most excellent one is the prayer of presential vision of the spirit, the one alluded to by [the words] 'the afternoon prayer', as is understood from 'the middle prayer', meaning the most excellent prayer, where He says, exalted be He: Maintain the prayers and the middle prayer [Q. 2:238]. The most revelatory and the lightest is the secret prayer through intimate communion at the first moment of being veiled by means of the manifestation of the heart, [and that is] because of the speed with which the moment for it passes. That is why it is preferred that one lightens the recitation [of QurÌānic passages] during the sunset prayer and others, since it is an indication of that [veilingḍ].
Establish prayer from the sun's decline. Know that prayer is of five types: the prayer of intimate connection and tender talk at the station of hiddenness, the prayer of presention vision at the station of the spirit, the prayer of intimate communion at the station of secret, the prayer of presence at the station of the heart and the prayer of obedience and yielding at the station of the soul. Thus the sun's decline is the indication of the setting of the sun of unity from its even presiding upon the existence of the servant by means of pure annihilation. For there is no [obligation of] prayer in the state of this presiding [of the sun of unity], as prayer is a deed that requires existence and in this case the servant has no existence until he engages in prayer, as is mentioned in the interpretation of His words and worship your Lord until Certainty comes to you [Q. 15:99]. Do you not see that the lawgiver [Muḥammad], peace be upon him, forbade prayer during the time of [the sun's] even presiding [in the sky]. But at the point of [the sun's] decline, if there falls a shadow of the servant's existence, whether it be upon his becoming veiled by creation at the point of separation after the union or upon subsistence at the point of separation after union, then prayer becomes obligatory, until the dark, of the night of the soul, and the recital [of the QurÌān], at the dawn of the heart. Thus the first prayer and the most subtle is the prayer of intimate connection and tender talk, and the most excellent one is the prayer of presential vision of the spirit, the one alluded to by [the words] 'the afternoon prayer', as is understood from 'the middle prayer', meaning the most excellent prayer, where He says, exalted be He: Maintain the prayers and the middle prayer [Q. 2:238]. The most revelatory and the lightest is the secret prayer through intimate communion at the first moment of being veiled by means of the manifestation of the heart, [and that is] because of the speed with which the moment for it passes. That is why it is preferred that one lightens the recitation [of QurÌānic passages] during the sunset prayer and others, since it is an indication of that [veilingḍ].
Commentary
Salah is the best defense against enemy hostility
Previous verses have mentioned the hostility of the enemies of Islam, the plans they made to hurt and harass the Holy Prophet ﷺ and what was to be done in response. By giving the Holy Prophet ﷺ the command to establish Salah in the verses cited above, it is being suggested that it is the best remedy against the mischief made and pain caused by enemies. This is similar to what has been said more clearly in a verse of Surah al-Hijr: وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ. It means: "And indeed We know that your heart feels distressed for what they say. So, proclaim the purity and glory of your Lord, and be among those who prostrate." (Qurtubi)
This verse declares devotion to the remembrance of Allah (dhikr) through His praises (hamd) and His glorification (tasbih) and Salah (prayer) as the panacea of pains inflicted by enemies. Dhikr and Salah are special safety shields against their aggressive designs. Then, it is also not far out to believe that staying safe against the pain inflicted by enemies depends on the help and support of Allah Ta` ala. So, the best medium of acquiring this help is Salah as stated in the Holy Qur'an: اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ (Seek help through patience and prayer - 2:153).
The injunction of five prayers
The majority of leading Tafsir authorities has declared this verse to be a comprehensive injunction for all five daily prayers. The reason is that the word: دُلُوک (duluk) is essentially used in the sense of 'decline' and the decline of the Sun begins at the time of meridian - though, it could also be applied to the sunset. But, at this place, the majority of Sahabah and Tabi'in have taken the word: دُلُوک (duluk) to mean the post-meridian decline of the Sun. (as explained in details by al-Qurtubi, al-Mazhari and Ibn Kathir).
The word: غَسَقِ (ghasaq) in the next phrase: إِلَىٰ غَسَقِ اللَّيْلِ means the darkness of the night when it is complete. Imam Malik has reported this very Tafsir of 'ghasaq' from Sayyidna Ibn ` Abbas ؓ .
Thus, within the statement: لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ (between the decline of the Sun and the darkness of the night), four prayers stand covered. These are Zuhr, ` Asr, Maghrib and ` Isha'. And also identified there is the time when two of these prayers begin, that is, the time of Zuhr begins from the decline (zawal) of the Sun and the time of ` Isha' from: غَسَقِ اللَّيْلِ (ghasaq al-layl) that is, at the time when the darkness of night is complete. Therefore, the great Imam, Abu Hanifah (رح) has ruled that the time of ` Isha' begins from the time when, after the red glow, the white glow of the evening also disappears. Everyone knows that, close to the sunset, a red glow appears on the western horizon and, soon after this redness, there spreads a sort of whiteness on it. Then, this whiteness too disappears. It is obvious that the darkness of the night will be complete only when the whiteness of the horizon also goes away. Therefore, these words support the view of Imam Abu Hanifah (رح) . Other Imams have ruled that the time of ` Isha' begins after the disappearance of the red glow on the evening horizon and that this is the Tafsir of 'ghasaq al-layl' (the darkness of night).
In the next phrase: وَقُرْآنَ الْفَجْرِ (wa Qur’ an al-fajr: translated as 'and the recital at dawn' ), the word: 'Qur’ an' denotes Salah at this place be-cause the Qur'an is an integral part of Salah. Most Tafsir authorities - Ibn Kathir, al-Qurtubi, Mazhari and others - have adopted this very meaning. Therefore, the sense of the verse is that the words: لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ (between the decline of the Sun and the darkness of the night) carried a description of four prayers. Identified now is the fifth prayer, that of Fajr. It has been described separately which is an indicator of the particular importance and merit of this Salah.
The word 'mashhud' in the expression: كَانَ مَشْهُودًا (kana mashhuda) has been derived from shahadah that means to be present.' This is a time when, according to clear statements in authentic Ahadith, both groups of angels, those of the night and those of the day, present themselves for Salah. Therefore, it has been called 'mashhud' (hence, translated as 'well-attended' ). The injunction of five prayers has appeared in this verse briefly. It has been explained fully by the Holy Prophet ﷺ through his word and deed - and unless one acts in accordance with this explanation, no one can perform Salah. I just do not know how those who claim to understand the Qur'an without Hadith and the statements of the Rasul of Allah go about making their Salah? Similarly, in this verse, the recital of the Qur’ an within the Salah has also been mentioned briefly. As for its details, it stands proved from the word and deed of the Holy Prophet ﷺ that the recitation in the Fajr prayer should be long - to the measure of strength and ability, less than that in Zuhr and Jumu'ah, average in ` Asr and ` Isha' and very brief in Maghrib. As for the mention of a long recitation in Maghrib and very brief in Fajr in some reports, it stands practically abandoned. Imam al-Qurtubi carries the riwayah of Sahih Muslim in which the recitation of long Surahs like Surah al-A` raf and Mursalat in the Salah of Maghrib, or the recitation of only the Mu'awwadhatain (the last two Surahs) as sufficient in the Salah of Fajr have been reported. He, then, comments: فمتروک بالعمل ولانکارہ علی معاذ التطویل و بامرہ الایٔمۃ بالتخفیف . It means that these incidentals of long recitation in Maghrib and brief in Fajr stand abandoned in the light of the constant practice of the Holy Prophet ﷺ as well as his verbal sayings. (Qurtubi)