1. The wordings of this command to the Prophet (peace be upon him) suggest that he had at that time gone to bed or was lying in bed, wrapped up in a sheet intending to sleep, for the verse asks him to stand up in prayer by night. Instead of addressing him as the Prophet or Messenger, he is referred to as "the enwrapped one", which implies a delicate message that the days of enjoying sound, night long sleep are over for him. He is charged with an onerous duty which calls for total devotion to the mission and whose demands are different.

2. It may have these two meanings: (i) He should spend the night standing up in prayer while he should sleep for a little while. (ii) He is not required to stand up in prayer throughout the night. Rather, he should pray for a while and take rest in the night. However, the verses which follow seem to reinforce the former meaning. The same is borne out also by verse 26 of Surah al-Dahr: "Prostrate yourself before God at night and extol His glory during the long hours of the night."

3. This specifies the quantum of time for prayer to be devoted in the night. He is given the choice to spend half the night or a little less or a bit more in prayer. From the style of the verse it appears that to pray up to the middle of the night is preferable. This was set up as a criterion which could be increased or decreased according to convenience.

4. The Qur'an should be recited slowly and distinctly. Each word is to be recited clearly with a pause at every verse. More importantly, on should reflect over the contents of each and every verse in order to fully grasp the meaning of the divine message, which in turn, should move one's heart and mind. If a verse is about Allah's might and glory, it should fill one's heart with awe. If it describes His mercy, it should evoke gratitude from the depths of one's heart. Likewise, if a verse relates His wrath and punishment, one's heart should be filled with fear. Similarly, one should reflect over the verses commanding or forbidding something. The study of the Qur'ān is thus not restricted to its verbal recitation. It must be marked by reflection and soul searching. On being asked how the Prophet (peace be upon him) used to recite the Qur'an, Anas replied: "He stretched each and every word during his recitation." He illustrated this by reciting basmalah. Bukhārī (K. Faḍā'il al- Qur'ān, Bāb Madd al-Qirā'ah). When Umm Salamah was asked the same question, she replied: "He recited every verse separately and paused at each verse. For example, after reciting verse 1 of Surah al-Fatiḥah he paused and likewise after reciting verse 2 he paused again." Musnad of Imām Aḥmad (1, 294) Abũ Dāwūd (K. al-Ḥurūf wa al-Qiră'ah) and Tirmidhi (Bāb Abwāb al-Qirā'ah). In another report, she is credited with this version: "The Prophet (peace be upon him) used to recite each and every word of the Qur'an clearly and distinctly." Tirmidhī (Abwāb Faḍā'il al-Qur'ān) and Nasā'ī (K. Iftitāḥ wa Taz'in al-Qur'an bi al-Ṣawt). Hudhayfah ibn al-Yaman says: "Once I joined the Prophet (peace be upon him) in the night prayer. I saw him reciting in this manner: when there was the occasion for exalting Allah, he glorified Him; when it demanded a supplication, he implored and sought His protection." Muslim (K. Ṣalāt al-Musāfirīn, Bāb Istiḥbāb Taṭwīl al-Qira'ah) and Nasā'ī (K. al-Iftitāḥ, Bāb Ta'awwudh al-Qārī). Abū Dharr informs: "When once during the night prayer, the Prophet (peace be upon him) reached the verse 'If You chastise them, they are Your servants; and if You forgive them, You are the All-Mighty, the All-Wise' (5: 118), he kept repeating it until it became dawn." Musnad of Imam Aḥmad (5, 156 and 170), and Ibn Mājah, (K. Iqāmah al-Ṣalāt).

5. The Prophet (peace be upon him) was asked to offer prayers at night because God was about to cast upon him a weighty message. He should better develop the capacity for shouldering this onerous duty. He can reinforce himself by abandoning sleep during the night and instead engage in prayer until midnight or a little earlier or later than it. The Qur'ān is designated here as "a weighty word" for abiding by its commands, exemplifying what it preaches, conveying its message amid all-round opposition, and bringing a revolution in the entire system of their belief and thought, morals and manners, culture and civilisation. Indeed, they are the most difficult tasks any human being has ever been charged with. It is referred to as a "weighty word" also in view of the fact that bearing the heavy weight when it was revealed to the Prophet (peace be upon him) was not an easy task. Zayd ibn Thabit states: "Once the Prophet (peace be upon him) received revelation while his knee was resting on my knee. I felt the heavy pressure of the weight and apprehended my leg may break." Bukhārī (K. al-Tafsir, Surah al-Nisa'). 'A'ishah relates: "I saw the Prophet (peace be upon him) receiving revelation on an intensely cold day. Yet he sweated profusely on his brow." Bukhārī (Bāb Kayfa kāna Bad' al-Wahi), Muslim (K. al-īmān Bāb Bad' al-Waḥī, Malik (Muwaṭṭa', K. al- Qur'an), Tirmidhi (K. al-Manāqib) and Nasa'ī. In another report 'A'ishah informs that as he received revelation while riding a she camel, the she camel was forced to rest her chest on the ground until the revelation was over. Musnad of Imām Aḥmad (5, 118) Ḥākim (al-Mustadarak, Tafsir Surah al-Muzzammil) and Ibn Jarir al-Tabari (Tafsir, 23, 360).

6. The expression näshi'ah is explained by the Qur'an commentators and lexicographers in the following four ways: (i) The person who gets up at night, (ii) hours of night, (iii) getting up at night, and (iv) getting up not only at night but rising after having some sleep. The last meaning is preferred by 'A'ishah and Mujāhid, Ibn Jarīr al-Ṭabarī (Tafsir, 23, 366-369).

7. The expression ashaddu waț'an used in this verse is so vast in meaning that it cannot be translated in one sentence. At one level, the meaning is that since getting up at night for prayer and standing up for long hours is against human nature, and the body then demands rest. It is the most effective exercise to control and subdue the soul. One who gains such control over his mind and body and becomes able to use this power in the way of God, he can most effectively strive to make the message of the true faith prevail in the world. Another meaning could be that it is the effective strategy for achieving harmony between one's heart and tongue, for man has uninterrupted access to Allah in the small hours of the night. Whatever he utters with his tongue, it resonates the inner-most voice of his heart. Yet another meaning could be that this exercise is a very effective means for bringing one's public and private selves in close conformity, for one who sacrifices his comfort and gets up at night for prayer will do surely only out of utmost sincerity, without any tinge of hypocrisy or showing off. The fourth meaning could be that since worshipping at night is more difficult than doing it in the daytime, it invests one with a high degree of steadfastness, facilitating his quest in the way of God with fortitude. Such a person is more likely to bear with all kinds of hardships with greater constancy and determination.

8. Although the literal meaning of aqwamu qīlā is: “more suitable for uprightness in speech", the underlying message is that in the tranquillity of the small hours of the night, one can better concentrate and grasp the meaning and message of the Qur'ān. According to Ibn 'Abbas, the verse instructs that this is the most suitable time for one to reflect on the message and contents of the Qur'an. Abu Dawud (K. al-Taṭawwu', Bab Naskh Qiyam al-Layl).

9. The reference to the Prophet's preoccupations during the daytime is followed by the directive: "Remember the name of your Lord", which implies that one should not neglect the remembrance of Allah even when he is engaged in mundane pursuits. He should commemorate His name in one form or the other at all times. (For details see Towards Understanding the Qur'an, vol. IX, Surah al-Aḥzāb 33: n. 63, pp. 59-60.)

10. The word wakil is used for someone to whom one entrusts all affairs on account of complete trust in him. It is used to denote a legal expert to whom a person entrusts his judicial case, which one does because of his confidence that the advocate will present the case on his behalf in the best possible manner, dispensing with the need that one plead it for oneself. Thus, the verse means that the Prophet (peace be upon him) should not feel worried on account of the storm of opposition and the problems faced by him in view of the call to truth presented by him. His Lord is He Who is the Master of the east and the west, and the entire universe. No one besides Him has any right to divinity. He should therefore entrust his case to Allah and be assured that He will fight the Prophet's case, deal with his enemies, and take care of his interests fully.

11. The directive to "gracefully forsake them" does not mean to break off all relations with such people and to give up conveying God's message to them. It simply means that the Prophet (peace be upon him) should graciously disregard his opponents' depraved behaviour. He should not stoop to their level, and should abstain from responding to their vile acts. It is essential that this "forsaking" should not be accompanied by expressions of injury, anger, or irritation. The "forsaking" instead should be of the kind to which a decent person resorts when a disreputable person hurls an obscene abuse: one should ignore it so that it does not leave a bad taste in one's mouth. This should not, however, cause any misunderstanding that the Prophet (peace be upon him) did not behave properly, so God gave him the above advice. As a matter of fact, he was already following in this honourable way. The reason the Qur'an issued this directive was to tell the disbelievers that the lack of any response to their misconduct should not be misconstrued by them as a sign of the Prophet's weakness. Indeed, it is God Who has instructed him to behave in a gracious manner in all such circumstances.

12. It is fairly evident from the above verse that those Makkans who were at the forefront in rejecting the Prophet (peace be upon him) and in misleading people by resorting to all sorts of cheating, fraud, and instiga- tion, were the well-to-do, prosperous, and affluent ones, for their interests were hit hard by the Islamic scheme of reform. The Qur'an clarifies that it was not something peculiar to the Prophet Muhammad (peace be upon him). Earlier Messengers also faced similar stiff opposition from such class of people. Instances in point are verses 60, 66, 75 and 88 of Surah al-A'raf; 33 of Surah al-Mu'minūn; 34–35 of Surah Saba' and 23 of Surah al-Zukhruf.

13. The culprits will be heavily fettered in Hell. Not for preventing their escape, rather this will immobilise them, rendering them unable to rise. These fetters are for tormenting them further.

14. Since the law binding the mountains together will then cease to work, these will be reduced to heaps of loose sand. Furthermore, the quake shaking the earth will scatter their sand, rendering the earth as a level plain. The Qur'ān portrays the same scene in Surah Ța Hā thus: "They ask you concerning the mountains: 'Where will they go?' Say: 'My Lord will scatter them like dust, and leave the earth a levelled plain in which you shall find no crookedness or curvature."" (Surah Ța Hā 20: 105-107).

15. The discourse now turns to the Makkan disbelievers who were vehemently decrying the Prophet (peace be upon him) as a liar.

16. The Prophet (peace be upon him) has been sent as a witness in the sense that his words and deeds in this world might serve as a testament to truth for mankind. Furthermore, on the Day of Judgement in God's court the Prophet (peace be upon him) will testify that he had presented before mankind the message of truth. (For details see Towards Understanding the Qur'an, vol. I, Sürah al-Baqarah 2: n. 144, pp. 120-121; vol. II, Surah al-Nisa' 4: n. 64, p. 40; vol. IX, Surah al-Ahzab 33: n. 82, pp. 70-73 and Surah al-Fath 48: n. 14.)

17. The disbelievers are told that if they do not accept the call of the Messenger of God, they will meet the same horrible end which had engulfed the Pharaoh earlier. But even if they do not face any punishment in this life, how can they escape God's chastisement on the Day of Judgement?

18. There are divergent reports about the date of this verse which contains the revised command about the Tahajjud prayer. The following report is cited by Ahmad, Muslim, and Abū Dāwūd on 'A'ishah's authority that the revised command was laid down only one year after the original command, changing the status of this prayer from obligatory (fard) to voluntary (nafl). Another report by Ibn Jarīr and Ibn Abi Ḥātim (Tafsir, 10, 3379), however, credits 'Ã'ishah with the view that there was an interval of eight months between the two commands. Ibn Jarir al-Tabari, (Tafsir, 23, 359). Yet another report attributed to her by Ibn Abi Ḥātim, however, speaks of the difference of sixteen months between the two. Abū Dawūd (K. al-Taṭawwu', 'Bab Naskh Qiyam al-Layl), Ibn Jarir (23,359) and Ibn Abi Ḥātim, state, on the authority of 'Abdullah ibn 'Abbās, the period of one year. However, Sa'id ibn Jubayr insists that these verses were revealed ten years later (Ibn Jarir al-Ṭabari, 23, 361 and Ibn Abi Ḥātim). In our opinion, this last view seems most credible, for the first section of the Surah is patently Makkan in origin, and was sent down in the very early days of Islam, at most four years after the Prophet (peace be upon him) assumed his office. In contrast, on the basis of its internal evidence, the second section appears to have been revealed in Madinah when the fighting had commenced with the disbelievers and the command for paying Zakāh had also come into force. So, there must be a gap of at least ten years between the revelation of the two sections.

19. Although the command for standing in prayer was up to midnight or a bit more or less than it, one engaged in prayer could not keep an exact court of time, especially when there were no clocks around. So, at times, the prayer went up to two-thirds or was reduced to one-third of the night.

20. The command was initially directed at the Prophet (peace be upon him), advising him to stand up in prayer at night. However, since the early Muslims were very keen on emulating the Prophet (peace be upon him) and earning reward, most of the Companions too made it a point to offer the Tahajjud prayer regularly.

21. Since the length of a prayer depends on the amount of the Qur'ān recitation in it, the directive was to recite as much of the Qur'an as the Prophet (peace be upon him) could do. By shortening the recitations, the length of the prayer would also be automatically reduced. Although the command appears to be imperative, the consensus view is that the Tahajjud prayer is not a fard but a nafl prayer. This is further clarified in a ḥadīth that when someone enquired of the Prophet (peace be upon him) about the obligatory prayer, he replied: "The five daily prayers are obligatory on you." When he further queried whether he was obliged to offer anything else, he replied: "No, unless you desire to offer something else besides it." Bukhārī (K. al-Iman, Bāb al-Zakāh), and Muslim (K. al-Imān, Bab Bayan al-Ṣalawāt).

Another point emerging from the above verse is that like ruku' (bowing) and sujud (prostration), the Qur'an recitation is also an essential component of the prayer. As at other places, God has used the words rukū' and sujud to mean the prayer, here He mentions the recitation of the Qur'an as a synonym for the prayer. Were one to raise the question that since the Tahajjud prayer itself is nafl, how can the Qur'an recitation as part of it be obligatory? The answer is that all the requisites of a prayer are to be fulfilled, even if it is a nafl prayer. No one can say that in the nafl prayer, purity of the clothes and body, ablution, and covering the body are not obligatory, and the recitation of the Qur'an, making ruku' and prostration are just voluntary.

22. "Travelling in the land in quest of God's bounty" is the Qur'ānic phrase for seeking lawful means of livelihood.

23. Seeking lawful sustenance and fighting in the cause of God are mentioned together in the above. Those engaged in these as well as those disabled by sickness are offered a concession for Tahajjud prayer. This underscores the importance of earning lawful sustenance in Islam. 'Abdullah ibn Mas'ud relates that the Prophet (peace be upon him) said: "One who brings grain in a town of Muslims and sells it at the price of the day will attain proximity with Allah". After making this observation, he recited the Qur'ānic verse under discussion. (Ibn Marduwayh in al- Kashshaf, 6, 249) 'Umar remarked: "Next to the fighting in the cause of God, I would love to die while journeying through a mountain valley in search of my livelihood." Then he recited the above verse. (Bayhaqi, Fi Shu'ab al-Iman as well as in al-Kashshaf, 6, 249)

24. Commentators on the Qur'an agree that "prayer" here denotes the five daily prayers which are obligatory. Likewise, Zakäh denotes the obligatory alms.

25. According to Ibn Zayd, reference here is to spend one's wealth in the way of God, apart from paying Zakāh, whether it is in the cause of fighting in the path of God, helping the servants of God, or acts of public welfare or any philanthropic work. Ibn Jarir al-Tabarī, (Tafsir, 23, 398). We have already explained the meaning of "giving God a goodly loan" at several places. (See for example Towards Understanding the Qur'an, vol. I, Surah al-Baqarah 2: n. 267, p. 187; vol. II, Surah al-Ma'idah 5: n. 33, p. 142 and Surah al-Ḥadīd 57: n. 16.)

26. Whatever good things man sends forth for the Hereafter is much better than his wealth which he hoards in this life, refusing to spend it for winning God's pleasure. 'Abdullāh ibn Mas'ud reports that once the Prophet (peace be upon him) asked: "Who among you holds his heir's belongings dearer than his own?" Those present replied: "No one among us holds his heir's belongings dearer than his own". He remarked: "Weigh carefully what you are saying: Your real belongings are those good acts of yours which you send forth for the Hereafter. Whatever you hold back actually belongs to your heir." Bukhārī (K. al-Riqāq), Nasā'ī (K. al-Waṣāyā, Bab al-Karahiyah fi Ta'khir al-Waṣiyah) and Musnad of Abū Ya'lă.