Hūd (11): 114–115

Know that when the Almighty commanded [the Prophet] to be upright (Istiqāmah), He immediately followed it with the command to establish the Prayer. This indicates that the greatest acts of worship after belief in God is the Prayer. There are several issues in this verse:

Issue 1: The Obligation of Only Two Prayers

I have seen in some of the books of Qadi Abu Bakr al-Baqillani that the Khawarij used this verse to argue that only Fajr (Dawn) and Isha (Nightfall) prayers are obligatory, based on two arguments:

The First Argument: These two prayers occur at the two extremities (طرفي) of the day. Since God commanded the establishment of the Prayer at the two extremities of the day, this amount must suffice.

• Objection: The phrase, "{and some hours of the night}" (wa zulfan min al-layl) necessitates other prayers.
• Response: We do not concede this. The extremities of the day are described as being "some hours of the night." What is not day is night. The most that can be said is that this implies the attribute is conjoined with the qualified noun, which is common in the Qur'an and poetry.

The Second Argument: God Almighty said, "Indeed, good deeds drive away bad deeds." This implies that whoever establishes the Prayer at the two extremities of the day, their performance of these two serves as expiation for all sins other than them. Therefore, even if one were to argue that the other prayers are obligatory, establishing these two must serve as expiation for abandoning the rest.

• Conclusion: Know that this view is false by the consensus (ijmāʿ) of the Ummah, so it should not be heeded.

Issue 2: Interpreting "The Two Extremities of the Day"

The interpretations regarding "the two extremities of the day" are numerous. The closest interpretation is that the prayers established at these two extremities are Fajr (Dawn) and Asr (Afternoon).

This is because one extremity of the day is the rising of the sun, and the other is its setting. The first extremity is the Fajr prayer. The second extremity cannot be the Maghrib (Sunset) prayer because Maghrib falls under the scope of "{and some hours of the night}" (wa zulfan min al-layl). Therefore, the second extremity must be interpreted as the Asr prayer.

Once this is established, the verse becomes evidence for the position of Abu Hanifa (may God have mercy on him) regarding two matters:

1. That performing the Fajr prayer at the time of Tanwīr (the first light spreading) is preferable.
2. That delaying the Asr prayer is preferable.

This is because the apparent meaning of this verse indicates the obligation to establish the Prayer at the two extremities of the day, which we established are the time just before sunrise and the time just before sunset. Since the Ummah has agreed that establishing the Prayer at these exact times without necessity is not legislated, the apparent meaning of the verse cannot be strictly applied.

Therefore, it must be interpreted metaphorically (majaz), meaning: "Establish the Prayer at the time approaching the two extremities of the day," because what is near something can be referred to by its name. If this is the case, then any time closer to sunrise or sunset is closer to the apparent meaning of the text.

• Performing Fajr at Tanwīr is closer to the time of sunrise than performing it at Taghlīs (the earliest time).
• Performing Asr when the shadow of everything is twice its length is closer to the time of sunset than performing it when the shadow of everything is equal to its length.

The more metaphorical usage approaches the literal meaning, the more appropriate it is to apply the term. Thus, the apparent meaning of this verse supports Abu Hanifa's view on these two issues.

As for "{and some hours of the night}" (wa zulfan min al-layl), this implies an order to establish the Prayer during three hours of the night, as the minimum for a plural is three. Since Maghrib and Isha have two timeslots, the obligation of Witr must be established so that three timeslots for prayer are fulfilled. If the obligation of Witr is established for the Prophet (peace be upon him), it is obligatory for others due to the verse: "And follow him" (Saba: 20).

A verse similar to this one is His statement: "And glorify the praise of your Lord before the rising of the sun and before its setting" (Tā Hā: 30). What is before sunrise is the Fajr prayer, and what is before sunset is the Asr prayer.

Then the Almighty said: "And some hours of the night, so glorify [Him]" (wa min ānā’ al-layl fa-sabbih), which is parallel to "{and some hours of the night}".

Issue 3: The Occasion of Revelation (Asbāb al-Nuzūl)

The commentators said that this verse was revealed concerning a man who came to the Prophet (peace be upon him) and asked about a man who committed an intimacy with his wife that was less than sexual intercourse. The Prophet (peace be upon him) replied: "Let him perform a perfect ablution and then stand and pray." Then God revealed this verse. It was said to the Prophet (peace be upon him): "Is this specific to him?" He replied: "No, it is general for the people."

Regarding "{and some hours of the night}" (wa zulfan min al-layl): Al-Layth said that zulfa (singular) means a portion/group at the beginning of the night, and zulf is its plural. Al-Wāḥidī said the root of the word is from zulfa (closeness), and zulfa means proximity. It is said: azlaftuhu fa-zdalafa, meaning "I brought him near, and he drew near."

Issue 4: Readings and Meanings of Zulfan

The author of Al-Kashshāf said: It has been recited as *zulfan* (with a ḍammah on the zāy and lām), *zulfan* (with a sukūn on the lām), and *zulfa* (on the pattern of qubra).

• Zulf (with ḍammah on both) is the plural of zulfa (like ẓulumāt is the plural of ẓulma).
• Zulf (with sukūn on the lām) is like busra and busr.
• Zulf (with two ḍammahs) is like yusr in yusr.
• Zulfā means zulfa, just as qurbā means qurba. It refers to what is near the end of the day/night.

Some interpreted "{the day and some hours of the night}" as "and proximity to the night."

Then He said: "Indeed, good deeds drive away bad deeds," concerning which there are two issues:

There are two opinions:

1. Ibn Abbās said: The meaning is that the five obligatory prayers are expiations for all other sins, provided one abstains from major sins (kabā’ir).
2. It is narrated from Mujāhid: That the good deeds are the servant's utterance of: Subḥān Allāh, Al-Ḥamdu lillāh, Lā ilāha illā Allāh, and Allāhu Akbar.

Those who argue that sin does not harm one who possesses faith use this verse as evidence. This is because faith (Imān) is the noblest and greatest of good deeds. The verse indicates that good deeds drive away bad deeds. Therefore, faith, being the highest degree of good deeds, drives away disbelief (Kufr), which is the highest degree of transgression. It is even more likely that faith can overcome sin, which is a lesser degree of bad deed. Even if it does not completely remove the punishment, it must at least remove the eternal, perpetual torment.

Conclusion of the Command

Then the Almighty said: "Indeed, that is a reminder for those who remember" (Dhālika dhikrā lil-dhākirīn).

The word "That" (Dhālika) refers to the preceding statement: "So be steadfast as you have been commanded," up to the end of the verse. "A reminder for those who remember" means an admonition for those who take heed and guidance for those who seek direction.

Then He said: "And be patient, for indeed, God does not allow to be lost the reward of those who do good" (Wa-ṣbir fa-inna Allāha lā yuḍīʿu ajr al-muḥsinīn). This is said to be concerning the Prayer, similar to His statement: "And enjoin your family to establish the prayer, and be patient with it" (Tā Hā: 132).

Hūd (11): 116

"Then why were there not among the generations before you people of residual righteousness (ūlū baqiyyah) who forbade corruption in the land, except a few whom We saved from among them? And those who wronged followed the luxury in which they indulged and were criminals."