Al-Isra: (78–81) Establish the Prayer from the Declination of the Sun...

In this verse, there are several points for discussion:

Issue 1: The Connection (Nathm)

There are several perspectives on the connection of this verse:

1. After establishing the Divine, Resurrection, and Prophethood: Since God has established these core beliefs, He follows up by commanding obedience, and the most noble form of obedience after faith is the Prayer (Salat).
2. In response to distress: Since God mentioned the plot of the disbelievers to expel the Prophet (peace be upon him) from his land (وَإِن كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ), He commanded him to turn to worship so that God might grant him victory over them. It is as if the command meant: "Do not worry about their efforts to drive you from your town; turn instead to the worship of God and persist in performing the prayers, for God will repel their deceit and harm from you, grant you ascendancy over them, and make your religion dominant over theirs." This is similar to what is mentioned in Surah Taha: "So be patient with what they say, and glorify your Lord with praise before the rising of the sun and before its setting, and during parts of the night, and at the ends of the day, that you may be pleased" (20:130), and in Al-Hijr: "And We certainly know that your breast tightens because of what they say. So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him]. And worship your Lord until there comes to you the certainty [of death]" (15:97–99).
3. In response to the Jews' suggestion: When the Jews suggested the Prophet (PBUH) go to Sham (the Levant) because it was the dwelling place of the Prophets, he considered going. The connection here suggests: "The One worshipped is one in all lands, and victory and dominion come only through His support. Therefore, persist in the prayers and return to your abode. When you enter it and return, say: 'My Lord, cause me to enter a truthful entrance and cause me to exit a truthful exit, and grant me from Yourself a helping authority' [17:80]." This authority would be for establishing your religion and manifesting your law.

Issue 2: The Meaning of Duluk al-Shams (Declination of the Sun)

Linguists and commentators differ on the meaning of duluk al-shams, with two main opinions:

1. It means the setting of the sun (Ghurub): This view is narrated from several Companions. Al-Wahidi reports from Ali (RA) that he said: "The duluk of the sun is its setting." Zirr ibn Hubaysh narrated that Abdullah ibn Mas'ud said the same. Sa'id ibn Jubayr narrated this view from Ibn Abbas. This view is favored by Al-Farra' and Ibn Qutaybah among later scholars.
2. It means the sun's passing the zenith (Zawal 'an kabid al-sama'): This is the choice of the majority of Companions and Successors. They present several proofs:
   • Proof 1 (Hadith of Jabir): Al-Wahidi narrates from Jabir that the Prophet (PBUH) ate with him and his companions, and then they left when the sun declined (zālat), and the Prophet (PBUH) said, "This is when the sun dallakat (declined)."
   • Proof 2 (Hadith from Kashshaf): The narrator of Al-Kashshaf reports from the Prophet (PBUH) that Gabriel (AS) came to him at the duluk of the sun—when it declined from the zenith—and led him in the Noon Prayer (Dhuhr).
   • Proof 3 (Linguistic Meaning): Linguists state that the meaning of duluk in Arabic is "passing away" or "deviation" (zawāl). Therefore, the sun is called dālikah when it passes the zenith at midday, and also when it sets, because in both states, it is deviating. Al-Azhari stated this. Al-Qaffal said the root of duluk is "inclination" (mayl); one says the sun inclined towards setting, and one says it inclined towards passing the zenith. If this is established, the intended meaning here must be the deviation from the zenith because God linked the establishment of the prayer to duluk. Since duluk means inclination and deviation, the ruling (prayer) must attach to the first occurrence of this inclination. This occurred when the sun inclined from the zenith, necessitating the obligation of prayer at that point. This is a strong argument based on the linguistic agreement that duluk means inclination and deviation.
   • Proof 4 (Scope of Prayer Times): Al-Azhari argues that interpreting duluk as the midday decline means the command "Establish the prayer" encompasses the time from the sun's decline until the darkness of night (ghasaq al-layl). This includes Dhuhr, Asr, Maghrib, and Isha. If duluk meant sunset, only three prayers (Maghrib, Isha, Fajr) would be included. It is preferable to interpret God's word in a way that yields the greatest benefit, thus duluk means the decline from the zenith.

Rebuttal to the Sunset View: Al-Farra' used poetry to support duluk meaning sunset, such as:

"This is the station of Rabah's feet, I stood until the barāḥ set." (Where barāḥ is the name for the sun).

Ibn Qutaybah used the verse by Dhu al-Rummah:

"Lamps that are not guided by Stars, nor by the setting luminaries (al-dawālik)."

Response to the Poetic Evidence: This evidence is weak because duluk means inclination and change, which occurs at sunset, making sunset a type of duluk. Just as the word "animal" applies to humans and horses, the application of duluk to sunset does not negate its application to the zenith decline.

Another Argument for Sunset: Some argue duluk is derived from dalak (rubbing), as one rubs one's eyes when looking at the sun. This is only possible when the sun is low (near setting), not when it is at the zenith. Response: The need for such clarification (rubbing eyes) is greater when the sun is at the zenith, making the interpretation of deviation from the zenith stronger.

Issue 3: The Lam (Particle) in Li-duluk

Al-Wahidi states that the lām (in لِدُلُوكِ) is the lām of purpose/cause (lām al-ajal wa al-sabab). Prayer becomes obligatory upon the sun's decline, so the worshipper must establish it for the sake of that decline.

Issue 4: The Meaning of Ghasaq al-Layl (Darkness of the Night)

Ghasaq al-layl means its blackness and darkness.

• Al-Kisa'i: Ghasaq is the noun form (with a fatḥah on the sīn).
• Al-Nadr ibn Shumayl: It means the entry of the beginning of the night, when darkness mixes and obscures views. The root relates to flowing (sayalān), as in the eye weeping (taghsiqu al-'ayn). Thus, ghasaq al-layl means darkness pours down upon the world.
• Ibn Jurayj asked 'Ata about ghasaq al-layl, and he replied: "Its beginning, when it enters." Nafi' ibn al-Azraq asked Ibn Abbas, who replied: "The entry of the night with its darkness."
• Al-Azhari: It is when the twilight (shafaq) disappears, and darkness intensifies. If we take ghasaq to mean the beginning of darkness (when twilight disappears), it covers Dhuhr, Asr, Maghrib, and Isha. If we take it to mean the appearance of the first darkness, it only covers Maghrib and Isha. The latter interpretation is preferred as it covers more prayers.

A Subtle Point Arising from the Interpretations:

1. If Ghasaq means the first appearance of darkness (i.e., the start of Maghrib): The verse mentions three times: the zenith decline (for Dhuhr/Asr), the start of Maghrib (for Maghrib/Isha), and Fajr. This implies that the time of decline is shared by Dhuhr and Asr, and the time of early night is shared by Maghrib and Isha. This suggests the permissibility of combining (Jam') Dhuhr/Asr and Maghrib/Isha generally. However, evidence shows that combining without excuse (like travel or rain) is impermissible in settled areas.
2. If Ghasaq means accumulated darkness (after the white twilight disappears): The prescribed time for prayer extends up to this point. The ruling (prayer) must be valid before this limit is reached. This supports the view that the prayers become obligatory upon the disappearance of the red twilight (i.e., the start of Isha).

Issue 5: The Meaning of Wa Qur'ān al-Fajr (And the Qur'an of Dawn)

There is consensus that this refers to the Dawn Prayer (Fajr). Its accusative case is due to being coordinated with al-Salat in Aqim al-Salat (Establish the prayer), meaning: "Establish the prayer, and establish the Qur'an of Dawn." This yields several benefits:

1. Completeness of Prayer: This verse indicates that prayer is not complete without recitation (Qur'an).
2. Timing of Fajr: God associated the Qur'an with al-Fajr (dawn). Since Fajr is named Fajr because the darkness of night bursts forth into the light of morning, the dawn has arrived at the very beginning of the time. The apparent command suggests obligation at the very start of the time. Since we agree this obligation is not absolute (i.e., it's not sinful to delay slightly), the ruling reverts to recommendation (nadb). This proves that performing Fajr at the earliest time (al-taghlīs) is preferable, supporting Al-Shafi'i's view that taghlīs is better than delaying until the light spreads (al-tanwīr).
3. Length of Recitation: Jurists clarify that the Sunnah is to make the recitation in this prayer longer than in other prayers. Mentioning it specifically indicates that lengthening the recitation here is more complete than in other prayers.
4. The Witnessed Recitation (Mashhūd): God described the Qur'an of Dawn as "witnessed" (مَشْهُودًا).
   • Majority View (Angels): This means the angels of the night and the angels of the day gather during the Fajr prayer. The day angels descend as the night angels are still present before they ascend. When the Imam finishes, the night angels ascend, and the day angels remain. The night angels, upon ascending, report: "O Lord, we left Your servants praying to You." The day angels report: "O Lord, we came to Your servants while they were praying." God then says: "Bear witness that I have forgiven them."
   • Argument for Taghlīs: This strongly supports taghlīs (praying at the earliest time). If one begins prayer while darkness remains, the night angels are present. If the recitation is prolonged (due to length and recitation), darkness lifts, and the day angels arrive. Thus, both sets of angels are present. If one prays at the time of tanwīr (light spreading), the darkness has already gone, and the night angels are absent.

• My Alternative Interpretation (Al-Razi): The greater and more perfect the event, the stronger the evidence it provides for God's power. When one begins Fajr in the deep darkness, and during the recitation, the world transitions from darkness to light, this transition mirrors the shift from death/non-existence to life/existence. The worshipper, rising from sleep (a minor death), witnesses this cosmic transformation. This state testifies that only the wise, infinitely powerful Creator can effect such change. This realization illuminates the intellect and opens doors to divine spiritual insights (mukāshafāt), making the physical act of prayer witnessed by these sacred unveilings. Therefore, anyone with sound disposition finds spiritual ease and increased knowledge by observing this transition during taghlīs.

• Third Possibility (Congregation): The command to establish the prayer might imply performing it in congregation, making it "witnessed" by a large assembly. The effect of this prayer on purifying the heart is greater than others. When a group gathers, the light of knowledge and obedience reflects from one heart to another, like facing mirrors reflecting sunlight. Those who perform it in congregation at this time find expansion, light, and ease in their hearts.

5. Cleansing the Slate: Sleep causes the mind's slate to be covered with corrupt impressions related to worldly affairs. When one wakes and immediately engages in worship and reciting words of glorification, these pure impressions are inscribed, preventing the corrupt impressions (lusts and worldly desires) from taking hold. This process channels inclination toward knowing and loving God. This benefit is maximized when one prays at the earliest time (taghlīs), as the mind is freshest after sleep, which is like a minor death. This is a powerful remedy for the diseases of the heart (love of the world, envy, boasting), which are difficult to treat, as people rarely submit to the difficult cure of obedience.

Regarding وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ (And from the night, keep awake for prayer as an additional duty for you)

After commanding the five obligatory prayers implicitly, God commands the Night Prayer (Tahajjud).

First Point: Tahajjud means praying at night, specifically reciting the Qur'an, as implied by the command in Surah Al-Muzzammil: "O you who wraps himself [in clothing]! Arise [to pray] the night, except for a little of it... And recite the Qur'an in measured tones" (73:1–4).

Second Point (Linguistics of Tahajjud):

• Hujūd linguistically means sleep.
• Some say hajjada means "to put to sleep."
• Some scholars say the word is contradictory: hājid means both one who sleeps and one who prays at night.
• Al-Azhari mediated: Hājid is known as the sleeper. However, in religious usage, one who rises from sleep to pray is called mutahajjid. This is likely because he casts off sleep (al-hujūd) from himself, similar to how a worshipper is called mutahannith because he casts off sin (al-hinth).
• Alternative View (Al-Razi): A person leaves the pleasure of sleep and endures the hardship of rising to prayer so that his sleep (hujūd) might be pleasant at the time of death. Since his goal in abandoning this sleep is to attain a pleasant sleep later, the act is named tahajjud for seeking that ultimate sleep.
• Third View (Hadith): Al-Hajjaj ibn Amr al-Mazini said: "Does anyone think that if he prays all night until morning, he has performed tahajjud? Tahajjud is prayer after sleeping, then another prayer after a nap, then another prayer after another nap—this was the prayer of the Messenger of God (PBUH)." Thus, since every prayer seeks subsequent rest, it is named tahajjud for this reason.

Third Point: The particle min (مِنَ) in وَمِنَ اللَّيْلِ requires a related object, and the fā' in فَتَهَجَّدْ requires a preceding element. The meaning is: "Pray during some part of the night, and perform tahajjud with it." The pronoun bihi (بِهِ) refers to the Qur'an, meaning the prayer that includes recitation.

Fourth Point (Meaning of Nāfilah - Additional Duty): Nāfilah linguistically means something extra beyond the original requirement.

1. View 1 (Abrogation): Some say it was obligatory upon the Prophet (PBUH) and later abrogated, becoming voluntary.
2. View 2 (Mighty Reward - Mujahid & Suddi): Since God forgave the Prophet's past and future sins, any voluntary act he performs has no effect on expiating sins (as he has none needing expiation) but only serves to increase his rank and reward. For the Ummah, voluntary acts are needed to expiate sins. Thus, this act is nāfilah (extra reward) specifically for the Prophet (PBUH).
3. View 3 (Specific Obligation): Those who hold it was obligatory argue that nāfilah here means an obligation specific to him, in addition to the five daily prayers. The command form (فَتَهَجَّدْ) implies obligation, so it must be obligatory. If nāfilah meant non-obligation, it would contradict the command. Thus, its obligation is extra compared to the rest of the Ummah.

Fifth Point (Scope of the Command): Although the command for the five prayers (أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ...) appears general for the Ummah, the command for Tahajjud (فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ) is explicitly restricted to the Prophet (PBUH). This restriction implies that the command for the five prayers is not restricted to him, otherwise, restricting the Tahajjud command would be meaningless.

Regarding عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا (Perhaps your Lord will raise you to a praiseworthy station)

The scholars agree that ʿasā (perhaps/hopefully) from God implies certainty.

First Point (Grammar): Mahmūdan (praiseworthy) is either:

1. A circumstantial adverb (ḥāl) describing how he will be raised: "raising you while you are praised."
2. An adjective describing the station (maqām).

Second Point (Meaning of the Praiseworthy Station):

1. Intercession (Shafāʿah): The consensus of commentators is that it is the station of intercession, as the Prophet (PBUH) said regarding this verse: "It is the station where I intercede for my Ummah." The word implies it: a person is praised (maḥmūd) when someone thanks them for a favor (inʿām). This favor must be something granted to the Prophet (PBUH) after the current situation, which is not merely conveying the message (which was already happening). The greatest favor for which one is praised is the removal of great harm. This points to intercession for the removal of punishment, which aligns with the Sunni view. The indefinite noun maqāman suggests an immense, complete praise. The famous supplication confirms this: "And raise him to the Praiseworthy Station which You have promised him, which all the first and the last will envy."
2. The First to be Judged (Hudhayfah's narration): People are gathered, no one speaks, and Muhammad (PBUH) is the first called. He responds with praise and submission, which is the Praiseworthy Station.
   • Critique: The first view is stronger because intercession actively causes people to praise him for the benefit received (removal of punishment). Reciting the supplication only earns him reward, not necessarily praise from others based on a favor done to them.
3. A Station Whose Outcome is Praised: This is weak for the reason mentioned above.
4. Sitting with God on the Throne: Narrated from Ibn Mas'ud and Mujahid.
   • Critique (Al-Razi): This view is ugly, repulsive, and contradicts the text for several reasons:
     • Baʿth (raising/sending) is the opposite of ijlās (making sit).
     • The term used is maqām (standing place), not maqʿad (sitting place).
     • If God were sitting on the Throne such that Muhammad (PBUH) sits with Him, God would be finite (muḥaddad), which implies He is created (muḥdath).
     • This honor is not exclusive; common people claim that the righteous visit God and sit with Him. If this were true for all believers, it would not be a special rank for the Prophet (PBUH).
     • When a Sultan "sends" someone (baʿatha), it means sending him on a mission, not sitting him beside himself. This view is baseless.

Regarding وَقُل رَّبِّ أَدْخِلْنِي مَدْخَلَ صِدْقٍ وَأَخْرِجْنِي مَخْرَجَ صِدْقٍ (And say, "My Lord, cause me to enter a truthful entrance and cause me to exit a truthful exit")

First Point (Context of the Entrance/Exit): This relates to the previous discussion about being driven out (وَإِن كَادُوا لَيَسْتَفِزُّونَكَ).

1. If the previous verse meant the Quraysh driving him out of Mecca: This command means: "Enter Medina (the truthful entrance) and exit Mecca (the truthful exit, i.e., the conquest)." This is the view of Al-Hasan and Qatadah.
2. If the previous verse meant the Jews urging him to leave Medina for Sham: He left Medina, and God commanded him to return. This means: "My Lord, cause me to enter Medina (the truthful entrance) and cause me to exit from it (to Mecca) as a truthful exit."
3. Spiritual Interpretation (Most Complete): "My Lord, cause me to enter into prayer with truthfulness and sincerity, and cause me to exit from it having fulfilled its requirements of gratitude."
4. Deeper Spiritual Interpretation: "Cause me to enter into the seas of proofs of Your Oneness and Sanctity, and then cause me to exit from preoccupation with the proof to the light of knowing the signified, and from contemplating the traces of created things to immersion in knowing the Unique One, free from multiplicity and change."
5. Universal Truthfulness: "Cause me to enter everything You cause me to enter with truthfulness in my servitude and immersion in Your knowledge, and cause me to exit from everything You cause me to exit with truthfulness in servitude, knowledge, and love." The goal is that truthfulness in servitude accompanies every entrance, exit, movement, and stillness.
6. The Grave: "Cause me to enter the grave a truthful entrance and cause me to exit it a truthful exit."

Second Point: Madkhal (entrance) is a verbal noun like idkhal (causing to enter). Adding ṣidq (truthfulness) to the entrance and exit is praise, asking for a good entry and exit where nothing disliked occurs.

Then God said: وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا (And grant me from Yourself a helping authority). This means a clear, manifest proof that helps me against all who oppose me. In summary, he asked God for strength against opponents through argument (ḥujjah) and power (qahr). God answered by assuring him of protection: وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ (And God will protect you from the people) (5:67), and أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ (Indeed, the party of God—they will be the successful) (58:22), and لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ (that He may make it prevail over all religions) (9:33).

When he asked for victory, God informed him that his prayer was answered: وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ (And say, "The truth has come, and falsehood has vanished"). The truth is His religion and law; falsehood is everything else. Zahaqa means perished and dissolved. Ibn Mas'ud narrated that on the Conquest of Mecca, the Prophet (PBUH) struck the 360 idols around the Kaaba with a stick, saying this verse, and the idols fell on their faces. إِنَّ الْبَاطِلَ كَانَ زَهُوقًا means that even if falsehood achieves temporary dominance, it will not last but will vanish quickly.

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا (And We send down of the Qur'an that which is healing and mercy for the believers, but it increases the wrongdoers in nothing except loss.)

وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا (And when We bestow favor upon man, he turns away and withdraws his side; but when evil touches him, he becomes despairing.)

قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًا (Say, "Each [of us] acts according to his manner, and your Lord is most knowing of who is best guided in way.")