Al-Baqarah: (238) Guard strictly the Prayers...

Introduction and Merits of Prayer

The Almighty, after clarifying the tenets of His religion and the ordinances of His Law for the accountable, commanded them to be diligent in observing the Prayers. This is for several reasons:

1. Spiritual Impact: Prayer, with its recitation, standing, bowing, prostration, humility, and reverence, causes the heart to break in awe of God's majesty, eradicates rebellion from the nature, and brings about submission to God's commands and abstinence from His prohibitions. This aligns with the verse: {Recite what has been revealed to you of the Book} (Al-'Ankabut: 45).
2. Remembrance of Divine Majesty: Prayer reminds the servant of the Lord's glory and the servant's lowliness, as well as the matters of reward and punishment. This makes obedience easier, as indicated by: {Seek help through patience and prayer} (Al-Baqarah: 45).
3. Balance between Worldly and Spiritual Matters: The preceding verses dealt with matters of worldly concern (marriage, divorce, waiting periods). Prayer, which concerns the Hereafter, is mentioned immediately after to balance these concerns.

Issues within the Verse

Muslims are unanimously agreed that the obligatory prayers are five. This verse indicates this number:

• The command {Guard strictly the Prayers} (plural) implies at least three prayers (the minimum for a plural).
• The command to "guard strictly" suggests a number greater than three, otherwise, the emphasis would be redundant.
• The number cannot be four, as four has no single middle term. Therefore, another number must be added to the three to yield a middle term, the minimum being five.

This verse thus points to the obligation of the five daily prayers through this reasoning. However, this verse does not specify their times. The verses detailing the timings are four:

1. Verse 1 (Ar-Rum: 17): {So glorify Allah when you enter evening and when you rise in the morning.} This is the clearest verse regarding timings. "Glorify Allah" means pray to Him. "When you enter evening" refers to Maghrib and Isha. "When you rise in the morning" refers to Fajr. The subsequent verses in the Surah mention 'Asr ({and at nightfall}) and Dhuhr ({and when you are at noon}).
2. Verse 2 (Al-Isra: 78): {Establish prayer from the declining of the sun until the darkness of the night.} "Declining of the sun" (Duluuk) includes Dhuhr, 'Asr, Maghrib, and Isha. The subsequent part of the verse, {and the Qur'an of the dawn}, refers to Fajr.
3. Verse 3 (Taha: 130): {And glorify the praise of your Lord before the rising of the sun and before its setting, and during parts of the night, glorify Him, and at the ends of the day.} Some scholars hold this indicates the five prayers, as night and day are covered by the phrases "before sunrise" and "before sunset."
4. Verse 4 (Hud: 114): {And establish the prayer at the two ends of the day and in some of the hours of the night.} "The two ends of the day" refers to Fajr and 'Asr, and "some of the hours of the night" refers to Maghrib and Isha. Some use this to argue for the obligation of Witr, as zulfan (parts/groups) is a plural, implying at least three.

The command to guard strictly the Prayers implies guarding all its prerequisites: purity of body, clothing, and place; covering the awrah; facing the Qibla; observing all pillars; and avoiding all nullifiers, whether related to the heart, tongue, or limbs.

The most important aspect is sincerity of intention (Niyyah), as it is the primary objective of the prayer, as stated in {Indeed, I am Allah} (Taha: 14). One who performs prayer in this manner is truly guarding it.

Objection: Guarding usually implies an interaction between two parties (like conflict). How does it apply here?

Answer (Twofold):

1. The guarding is between the servant and the Lord. It is as if one is told: Guard the prayer so that the God who commanded it may guard you. This is like {So remember Me; I will remember you} (Al-Baqarah: 152) and the Hadith: "Guard Allah, and Allah will guard you."
2. The guarding is between the worshipper and the prayer itself. Guard the prayer so that the prayer may guard you.

The prayer guards the worshipper in three ways:

1. Protection from Sin: {Recite what has been revealed to you of the Book} (Al-'Ankabut: 45). Whoever guards the prayer, the prayer guards him from indecency and wrongdoing.
2. Protection from Tribulations: {Seek help through patience and prayer} (Al-Baqarah: 153). Also, {Allah said, "Indeed, I am with you if you establish prayer and give zakah..."}, meaning with victory and protection.
3. Intercession: {And establish prayer and give zakah, and whatever good you put forth for yourselves - you will find it with Allah} (Al-Baqarah: 110). Since prayer involves recitation, the Qur'an intercedes for its reciter. Furthermore, there are narrations stating that Surah Al-Baqarah and Al 'Imran will come on the Day of Judgment like two canopies, testifying and interceding, and that Surah Al-Mulk protects the one who recites it from the torment of the grave.

There are seven main opinions regarding the identity of the Middle Prayer:

Opinion 1: It is Undetermined. God commanded diligence in guarding it but did not specify which one it is. If He had specified it clearly (by this verse, another definitive text, or a continuous narration), it would be known. Since the number is five, and the verse does not name the first or last, any of the five could potentially be the "middle one." Specification by weak evidence (single narration or analogy) is not permissible for such a fundamental matter.

• Wisdom: By concealing it, the believer is motivated to perform all prayers perfectly, fearing that any one of them might be the one singled out for emphasis. This is similar to how God concealed the Night of Power in Ramadan, the hour of acceptance on Friday, His Greatest Name, and the time of death.
• Scholarly Support: This view was adopted by many scholars, including Muhammad ibn Sirin and Ar-Rabi' ibn Khaythum, who advised: "Guard all the prayers, and you will attain it."

Opinion 2: It is the Sum of the Five Prayers. These five prayers are the middle ground among all acts of obedience. Faith has seventy-odd degrees, the highest being the testimony of faith, and the lowest being removing harm from the path. The obligatory prayers lie between these two extremes, making them the "middle" set of acts.

Opinion 3: It is the Dawn Prayer (Fajr). This is the view of 'Ali, 'Umar, Ibn 'Abbas, Jabir ibn 'Abdullah, Abu Umamah, and among the Tabi'in: Tawus, 'Ata', 'Ikrimah, and Mujahid. It is also the view of Imam Ash-Shafi'i.

• Evidence:
  1. It is performed in the dim light (ghalas); its beginning is in darkness (like night prayer), and its end is in light (like day prayer).
  2. It occurs after the complete darkness of night and before the complete light of day, making its time intermediate.
  3. There are two prayers in the full day (Dhuhr, 'Asr) and two in the full night (Maghrib, Isha); Fajr stands between the night and day prayers. (While Maghrib shares some characteristics, Fajr is preferred due to its greater virtues, to be mentioned later).
  4. Dhuhr and 'Asr can be combined (at 'Arafah or during travel for Shafi'i), as can Maghrib and Isha. Fajr stands alone in its time, making its time intermediate between the combined pairs.
  5. God swore by it: {By the dawn, and by the ten nights} (Al-Fajr: 1-2). Furthermore, {Indeed, the Qur'an of the dawn was witnessed} (Al-Isra: 78), meaning it is witnessed by the angels of the night and the angels of the day, making it unique.
  6. It is immediately followed by the command: {And stand up for Allah in devotion (qanitin)}. This command is specifically linked to Fajr in authentic narrations (Qunut is established in Fajr).
  7. Fajr requires the greatest emphasis because it is the most difficult prayer, being due at the sweetest time of sleep (the Arabs called the sleep before dawn al-'Usaylah for its pleasantness).
  8. Fajr is the best of prayers (evidenced by verses praising those who seek forgiveness at dawn, and the Hadith that the first Takbir in congregation is better than the world and everything in it). It has unique features like the double Adhan (one for waking, one for time).
  9. Narrations from 'Ali and Ibn 'Abbas support this.
  10. The Sunnah prayers preceding Fajr are the most emphasized of all Sunnahs, suggesting the obligatory Fajr is also the most emphasized of the Fard prayers.

Opinion 4: It is the Noon Prayer (Dhuhr). This is narrated from 'Umar, Zayd, Abu Sa'id al-Khudri, Usamah ibn Zayd, and is the view of Abu Hanifa and his school.

• Evidence:
  1. It was the most difficult for the early Muslims due to its timing during the intense heat and the time of the midday rest (qaylulah). The Prophet (PBUH) threatened to burn the houses of those who missed it.
  2. It occurs at the middle of the day, being the only prayer situated exactly in the middle of the day or night cycle.
  3. It falls between two daytime prayers ('Asr and Fajr).
  4. It is between the two cool periods: the morning cool and the evening cool.
  5. Eyewitness accounts from companions stated that the prayer they just performed (Dhuhr) was the Middle Prayer.
  6. 'A'ishah recited the verse as: "Guard the prayers, the Middle Prayer, and the Afternoon Prayer (Salat al-'Asr)," implying Dhuhr precedes 'Asr.
  7. The first prayer led by Gabriel was Dhuhr, suggesting its high status.
  8. The Friday Prayer, which is the most honored prayer, is Dhuhr.

Opinion 5: It is the Afternoon Prayer ('Asr). This is narrated from 'Ali, Ibn Mas'ud, Ibn 'Abbas, Abu Hurayrah, and scholars like An-Nakha'i, Qatadah, and Ad-Dahhak.

• Evidence:
  1. The Prophet (PBUH) said on the day of the Trench: "They occupied us from the Middle Prayer, may God fill their houses and graves with fire." In Sahih Muslim, it is specified as the 'Asr Prayer.
  2. It has unique emphasis in Hadith: "Whoever misses the 'Asr prayer, it is as if he lost his family and wealth."
  3. God swore by it: {By the afternoon, indeed, mankind is in loss} (At-'Asr: 1-2), indicating it is a beloved time.
  4. Guarding 'Asr is harder than other prayers because its time is the most concealed (unlike Fajr, Dhuhr, Maghrib, or Isha, whose entry times are more obvious). Also, most people are busy with important matters at this time, making devotion harder.
  5. It is numerically intermediate: between an even-numbered prayer (Dhuhr, 4 rak'ahs) and an odd-numbered prayer (Maghrib, 3 rak'ahs). It is also between a daytime prayer (Dhuhr) and a night prayer (Maghrib).

Opinion 6: It is the Sunset Prayer (Maghrib). This is the view of 'Ubaydah As-Salmani and Qabisah ibn Dhu'ayb.

• Evidence:
  1. It lies between the whiteness of day and the blackness of night. It is also intermediate in length: more than two rak'ahs (like Fajr) and less than four (like Dhuhr, 'Asr, Isha).
  2. Since Dhuhr is the first prayer (as established by Gabriel's first leadership), Maghrib must be the middle one in the sequence of five.

Opinion 7: It is the Night Prayer (Isha). It is intermediate between two prayers that are not shortened (Maghrib and Fajr). Furthermore, 'Uthman ibn 'Affan narrated that the Prophet (PBUH) said: "Whoever prays Isha in congregation is like standing in prayer for half the night."

(Al-Razi notes that he refrains from definitively choosing one opinion due to the extensive nature of the arguments.)

Imam Ash-Shafi'i used this verse to argue that Witr is not obligatory. If Witr were obligatory, there would be six obligatory prayers, and thus no single "Middle Prayer" could exist, whereas the verse confirms the existence of one.

Objection: This argument only holds if "Middle" refers to the number. What if it refers to virtue (like {a middle nation} in Al-Baqarah: 143, meaning just/equitable), or measure (like Maghrib, which is 3 rak'ahs, intermediate between 2 and 4), or quality (like Fajr, whose time is intermediate between total darkness and total light)?

Answer: Virtue (fadl) is only called "middle" because it lies between two vices (excess and deficiency), like courage being between cowardice and recklessness. Thus, the primary meaning of "middle" is numerical, and its application to virtue is metaphorical. It is better to use the literal meaning (number) over the metaphorical.

• Regarding Dhuhr being the middle time: Dhuhr occurs after the sun has declined, meaning the true middle point (solar zenith) has passed.
• Regarding Fajr or Maghrib being intermediate in time or number: These possibilities are as plausible as the numerical interpretation. Therefore, the numerical interpretation remains the strongest basis for argument here.

The Command: {And stand up for Allah in devotion (Qanitin)}

This command has several interpretations:

Opinion 1: Qunut means Supplication and Remembrance. This is the view of Ibn 'Abbas.

• Evidence: Since {Guard strictly the Prayers} commanded the physical acts, Qunut must refer to the verbal acts (remembrance and supplication). The meaning is: Stand for God, remembering and supplicating Him, devoted entirely to Him. This meaning is supported by {Is one better who is devoutly obedient during the hours of the night, prostrating and standing?} (Az-Zumar: 9), which refers to devotion in Fajr and Witr.

Opinion 2: Qanitin means Obedient (Muti'in). This is the view of Ibn 'Abbas, Al-Hasan, Ash-Sha'bi, Sa'id ibn Jubayr, Tawus, Qatadah, Ad-Dahhak, and Muqatil.

• Evidence: Hadith states: "Every Qunut in the Qur'an means obedience." Also, the verse describing the Prophet's wives: {And whoever of you remains obedient to Allah and His Messenger...} (An-Nisa: 34). Qunut means completing obedience and avoiding deficiencies in the prayer's pillars, Sunnahs, and etiquette. This serves as a warning against those who pray carelessly, performing only the minimum required.

Opinion 3: Qanitin means Silent. This is the view of Ibn Mas'ud and Zayd ibn Arqam. They narrated that they used to speak during prayer (e.g., responding to a greeting). Then this verse was revealed, commanding silence.

Opinion 4: Qunut means Humility and Stillness. This is the view of Mujahid. It means lowering the wings (humility), stillness of the limbs, and avoiding turning away or fidgeting out of awe of God.

Opinion 5: Qunut means Standing (Qiyam). This is supported by the Hadith where the Prophet (PBUH), when asked which prayer is best, replied: "The one with long Qunut," meaning long standing. (Al-Razi finds this weak, as it would make the verse mean: "Stand for God, standing," unless Qunut implies perseverance in standing).

Opinion 6 (Preferred by Al-Razi): Qunut means Perseverance and Adherence. This view, chosen by 'Ali ibn 'Isa, means continuous adherence and commitment to God's service. Under this definition, all previous interpretations are included, as one must persevere in standing, remembrance, obedience, and silence. It could mean: "Stand for God, persevering in that standing during times of obligation and recommendation."

Verse 238: {But if you fear, then [perform prayer] on foot or mounted. And when you become secure, then remember Allah as He had taught you that which you did not know.}

This part addresses the concession during fear:

• Fear (Khawf): If there is fear, the prayer can be performed walking (rajalan) or riding (rukban), indicating that the physical form of prayer can be altered to maintain the obligation when security is threatened.
• Security (Amn): Once security is restored, one must remember God by performing the prayer in its complete, prescribed manner, as taught by Him (i.e., the full ritual prayer).