Combining and Shortening Prayers

Salat Al-Qasr, Shortening the Prayer Allah said, وَإِذَا ضَرَبْتُمْ فِى الاٌّرْضِ (And when you Darabtum in the land,) meaning if you travel in the land. In another Ayah, Allah said, أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ (He knows that there will be some among you sick, others Yadribuna (traveling) through the land, seeking of Allah's bounty...) 73:20. Allah's statement, فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلوةِ (there is no sin on you if you shorten the Salah (prayer)) by reducing (the units of the prayer) from four to two. Allah's statement, إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُواْ (if you fear that the disbelievers may put you in trial (attack you)), refers to the typical type of fear prevalent when this Ayah was revealed. In the beginning of Islam, and after the Hijrah, Muslims used to experience fear during most of their travels. Rather, they restricted their movements to large or short military expeditions. During that era, most areas were areas of combatant enemies of Islam and its people. But when the prevalent circumstances cease, or a new situation is prevalent, decrees of this nature may not be understood, as Allah said; وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ إِنْ أَرَدْنَ تَحَصُّناً (And force not your slave girls to prostitution, if they desire chastity). And His saying; وَرَبَائِبُكُمُ اللَّـتِى فِى حُجُورِكُمْ مِّن نِّسَآئِكُمُ (And your stepdaughters, under your guardianship, born of your wives whom you have gone into) Imam Ahmad recorded that Ya`la bin Umayyah said, "I asked `Umar bin Al-Khattab about the verse: فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلوةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُواْ (there is no sin on you if you shorten the prayer. If you fear that the disbelievers may put you in trial,) e `Allah granted Muslims safety now' `Umar said to me, `I wondered about the same thing and asked the Messenger of Allah ﷺ about it and he said, «صَدَقَــةٌ تَصَدَّقَ اللهُ بِهَا عَلَيْكُمْ فَاقْبَلُوا صَدَقَتَه» (A gift that Allah has bestowed on you, so accept His gift)." Muslim and the collectors of Sunan recorded this Hadith. At-Tirmidhi said, "Hasan Sahih". `Ali bin Al-Madini said, "This Hadith is Hasan Sahih from the narration of `Umar, and it is not preserved by any other route besides this one, and its narrators are all known." Abu Bakr Ibn Abi Shaybah recorded that Abu Hanzalah Al-Hadha' said, "I asked Ibn `Umar about the Qasr prayer and he said, `It consists of two Rak`ahs.' I said, what about Allah's statement, إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُواْ (if you fear that the disbelievers may put you in trial (attack you),) `We are safe now.' He said, `This is the Sunnah of the Messenger of Allah ﷺ ."'. Al-Bukhari recorded that Anas said, "We went out with the Messenger of Allah ﷺ from Al-Madinah to Makkah; he used to pray two Rak`ahs until we went back to Al-Madinah." When he was asked how long they remained in Makkah, he said, "We remained in Makkah for ten days." This was recorded by the Group. Imam Ahmad recorded that Harithah bin Wahb Al-Khuza`i said, "I prayed behind the Prophet for the Zuhr and `Asr prayers in Mina, when the people were numerous and very safe, and he prayed two Rak`ahs." This was recorded by the Group, with the exception of Ibn Majah. Al-Bukhari's narration of this Hadith reads, "The Prophet led us in the prayer at Mina during the peace period by offering two Rak`ahs. "

Allah commands that the prayer should be performed properly and on time. It is reported in the Two Sahihs that Ibn Mas`ud said, "I asked the Prophet , `Which deed is the dearest (to Allah)' He replied: «الصَّلَاةُ عَلى وَقْتِها» (To offer the prayers at their fixed times.) I asked, `What is the next (in goodness)' He replied: «الْجِهَادُ فِي سَبِيلِ الله» (To participate in Jihad (religious fighting) in Allah's cause.)" I again asked, `What is the next (in goodness)' He replied: «بِرُّ الْوَالِدَيْن» (To be good and dutiful to your parents.) `Abdullah then added, "The Prophet told me these words, and had I asked more, the Prophet would have told me more." The Middle Prayer Furthermore, Allah has specifically mentioned the Middle prayer, which is the `Asr prayer according to the majority of the scholars among the Companions, as At-Tirmidhi and Al-Baghawi have stated. Al-Qadi Al-Mawardi added that the majority of the scholars of the Tabi`in also held this view. Al-Hafiz Abu `Umar bin `Abdul-Barr said that this is also the opinion of the majority of the scholars of the Athar (i.e., the Hadith and the statements of the Salaf). In addition, Abu Muhammad bin `Atiyah said that this is the Tafsir (of the Middle prayer) of the majority of scholars. Al-Hafiz Abu Muhammad `Abdul-Mu'min bin Khalaf Ad-Dumyati stated in his book on the Middle prayer that it is the `Asr prayer and mentioned that this is the Tafsir of `Umar, `Ali, Ibn Mas`ud, Abu Ayyub, `Abdullah bin `Amr, Samurah bin Jundub, Abu Hurayrah, Abu Sa`id, Hafsah, Umm Habibah, Umm Salamah, Ibn `Abbas and `A'ishah. This is also the Tafsir of `Ubaydah, Ibrahim An-Nakha`i, Razin, Zirr bin Hubaysh, Sa`id bin Jubayr, Ibn Sirin, Al-Hasan, Qatadah, Ad-Dahhak, Al-Kalbi, Muqatil, `Ubayd bin Abu Maryam, and others. The Proof that the `Asr Prayer is the Middle Prayer Imam Ahmad reported that `Ali narrated that Allah's Messenger ﷺ said during the battle of Al-Ahzab (the Confederates): «شَغَلُونَا عَنِ الصَّلَاةِ الْوُسْطَى، صَلَاةِ الْعَصْرِ، مَلَأَ اللهُ قُلُوبَهُم وَبُيُوتَهم نَارًا» (They (the disbelievers) busied us from performing the Middle prayer, the `Ar prayer, may Allah fill their hearts and houses with fire.) He performed the `Asr prayer between Maghrib and `Isha'. Muslim and An-Nasa'i recorded this Hadith. In addition, the Two Shaykhs, Abu Dawud, At-Tirmidhi An-Nasa'i and several other collectors of the Sunan recorded this Hadith using different chains of narrators to `Ali. The Hadith about the battle of Al-Ahzab, when the Mushriks prevented Allah's Messenger ﷺ and his Companions from performing the `Asr prayer, has been narrated by several other Companions. We only mentioned the narrations that stated that the Middle prayer is the `Asr prayer. Furthermore, Muslim reported similar wordings for this Hadith from Ibn Mas`ud and Al-Bara' bin `Azib. In addition, Imam Ahmad reported that Samurah bin Jundub said that Allah's Messenger ﷺ said: «صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر» (The Middle prayer is the `Asr prayer.) In another narration, Allah's Messenger ﷺ mentioned: حَـفِظُواْ عَلَى الصَّلَوَتِ والصَّلَوةِ الْوُسْطَى (Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah) and stated that it is the `Asr prayer. In another narration, Allah's Messenger ﷺ said: «هِيَ الْعَصْر» (It is the `Asr prayer.) and Ibn Ja`far mentioned that the Prophet was then being asked about the Middle prayer. At-Tirmidhi reported this Hadith and said, "Hasan, Sahih." In addition, Abu Hatim bin Hibban reported in his Sahih that `Abdullah said that Allah's Messenger ﷺ said: «صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر» (The Middle prayer is the `Asr prayer.) At-Tirmidhi reported that Ibn Mas`ud narrated that Allah's Messenger ﷺ said: «صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر» (The `Asr prayer is the Middle prayer.) At-Tirmidhi then stated that this Hadith is of a Hasan, Sahih type. Muslim reported the Hadith in his Sahih and his wordings are: «شَغَلُونَا عَنِ الصَّلَاةِ الْوسْطَى صَلَاةِ الْعَصْر» (They (disbelievers) busied us from performing the Middle prayer, the `Asr prayer.) These texts emphasize the fact (that the `Asr prayer is the Middle prayer). What further proves this fact is that, in an authentic Hadith, Allah's Messenger ﷺ emphasized the necessity of preserving the `Asr prayer, when he said, as Ibn `Umar narrated: «مَنْ فَاتَتْهُ صَلَاةُ الْعَصْرِ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَه» (Whoever misses the `Asr prayer will be like who has lost his family and money.) It is reported in the Sahih that Buraydah bin Al-Husayb said that the Prophet said: «بَكِّرُوا بِالصَّلَاةِ فِي يَوْمِ الْغَيْمِ، فَإِنَّهُ مَنْ تَرَكَ صَلَاةَ الْعَصْرِ، فَقَدْ حَبِطَ عَمَلُه» (On a cloudy day, perform the (`Asr) prayer early, for whoever misses the `Asr prayer, will have his (good) deeds annulled.) The Prohibition of speaking during the Prayer Allah said: وَقُومُواْ لِلَّهِ قَـنِتِينَ (And stand before Allah with obedience.) meaning, with humbleness and humility before Him (i.e., during the prayer). This command indicates that it is not allowed to speak during the prayer, as speaking contradicts the nature of the prayer. This is why the Prophet refused to answer Ibn Mas`ud when he greeted him while he was praying and said afterwards: «إِنَّ فِي الصَّلَاةِ لَشُغْلًا» (The prayer makes one sufficiently busy.) (i.e., by the various actions of the body, tongue and heart involved during the prayer.) Muslim reported that the Prophet said to Mu`awiyah bin Hakam As-Sulami when he spoke during the prayer: «إِنَّ هذِهِ الصَّلَاةَ لَا يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ، إنَّمَا هِي التَّسْبِيحُ وَالتَّكْبِيرُ وَذِكْرُ الله» (The ordinary speech people indulge in is not appropriate during the prayer. The prayer involves only Tasbih (praising Allah), Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) and remembering Allah.) Imam Ahmad reported that Zayd bin Arqam said, "One used to address his friend about various affairs during the prayer. Then when this Ayah was revealed: وَقُومُواْ لِلَّهِ قَـنِتِينَ (And stand before Allah with obedience.) we were ordered to refrain from speaking." The Group (i. e., the Hadith collections), except Ibn Majah, reported this Hadith. The Fear Prayer Allah said: فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَآ أَمِنتُمْ فَاذْكُرُواْ اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ (And if you fear (an enemy), (perform Salah) on foot or riding. And when you are in safety, then remember Allah (pray) in the manner He has taught you, which you knew not (before).) After Allah commanded His servants to perform the prayer perfectly and emphasized this commandment, He mentioned the situation where the person might not be able to perform the prayer perfectly, during battle and combat. Allah said: فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا (And if you fear (an enemy), perform Salah on foot or riding.) meaning, pray in the appropriate manner under these circumstances, whether on foot or riding and whether facing the Qiblah or otherwise. Imam Malik reported that Nafi` related that Ibn `Umar used to describe the Fear prayer when he was asked about it and would then add, "If there is intense fear, pray on foot, riding, facing the Qiblah and otherwise." Nafi` commented, "I think that he related that to the Prophet ." Al-Bukhari and Muslim reported the Hadith. Muslim, Abu Dawud, An-Nasa'i, Ibn Majah and Ibn Jarir reported that Ibn `Abbas said, "Allah has ordained the prayer by the words of your Prophet : four (Rak`ah) while residing, two Rak`ah while traveling and one Rak`ah during times of fear." This is also the view of Al-Hasan Al-Basri, Qatadah, Ad-Dahhak, and others. In addition, Al-Bukhari has entitled a Chapter: `Prayer while confronting the Forts and facing the Enemy'. Al-Awza`i said, "If the victory seems near and the Muslims are unable to perform the prayer (in the normal manner), they should pray by nodding each by himself. If they are unable to nod, they should delay the prayer until fighting is finished. When they feel safe, they should pray two Rak`ah. If they are unable, they should then pray one Rak`ah that includes two prostrations. If they are unable, then Takbir alone does not suffice, so they should delay the prayer until they are safe." This is the same view that Makhul held. Anas bin Malik said, "I participated in the attack on the fort of Tastar, when the light of dawn started to become clear. Suddenly, the fighting raged and the Muslims were unable to pray until the light of day spread. We then prayed (the Dawn prayer) with Abu Musa and we became victorious. I would not have been pleased if I were to gain in the life of this world and whatever is in it instead of that prayer." This is the wording of Al-Bukhari. Prayer during the Times of Peace is performed normally Allah said: فَإِذَآ أَمِنتُمْ فَاذْكُرُواْ اللَّهَ (And when you are in safety, then remember Allah (pray)) meaning, `Perform the prayer as I have commanded you by completing its bowing, prostration, standing, sitting, and with the required attention (in the heart) and supplication.' Allah said: كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ (in the manner He has taught you, which you knew not (before).) meaning, just as He has endowed you, guided you and taught you about what benefits you in this life and the Hereafter, so thank and remember Him. Similarly, Allah said after He mentioned the prayer of Fear, فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلَوةَ إِنَّ الصَّلَوةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَـباً مَّوْقُوتاً (...but when you are free from danger, perform As-Salah. Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours.) (4:103) We will mention the Hadiths about the prayer of Fear and its description in Surat An-Nisa' while mentioning Allah's statement: وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ (When you (O Messenger Muhammad ) are among them, and lead them in As-Salah (the prayer).) (4:102)

The Virtue of Ramadan and the Revelation of the Qur'an in it. Allah praised the month of Ramadan out of the other months by choosing it to send down the Glorious Qur'an, just as He did for all of the Divine Books He revealed to the Prophets. Imam Ahmad reported Wathilah bin Al-Asqa` that Allah's Messenger ﷺ said: «أُنْزِلَتْ صُحُفُ إِبْرَاهِيمَ فِي أَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ، وَأُنْزِلَتِ التَّوْرَاةُ لِسِتَ مَضَيْنَ مِنْ رَمَضَانَ، وَالْإِنْجِيلُ لِثَلاثَ عَشَرةَ خَلَتْ مِنْ رَمَضَانَ، وَأَنْزَلَ اللهُ الْقُرْآنَ لأَرْبَعٍ وَعِشْرِينَ خَلَتْ مِنْ رَمَضَان» (The Suhuf (Pages) of Ibrahim were revealed during the first night of Ramadan. The Torah was revealed during the sixth night of Ramadan. The Injil was revealed during the thirteenth night of Ramadan. Allah revealed the Qur'an on the twenty-fourth night of Ramadan.) The Virtues of the Qur'an Allah said: هُدًى لِّلنَّاسِ وَبَيِّنَـتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ (...a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).) Here Allah praised the Qur'an, which He revealed as guidance for the hearts of those who believe in it and adhere to its commands. Allah said: وَبَيِّنَـتٍ (and clear proofs) meaning, as clear and unambiguous signs and unequivocal proof for those who understand them. These proofs testify to the truth of the Qur'an, its guidance, the opposite of misguidance, and how it guides to the straight path, the opposite of the wrong path, and the distinction between the truth and falsehood, and the permissible and the prohibited. The Obligation of Fasting Ramadan Allah said: فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ (So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month.) This Ayah requires the healthy persons who witness the beginning of the month, while residing in their land, to fast the month. This Ayah abrogated the Ayah that allows a choice of fasting or paying the Fidyah. When Allah ordered fasting, He again mentioned the permission for the ill person and the traveler to break the fast and to fast other days instead as compensation. Allah said: وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ (...and whoever is ill or on a journey, the same number of days which one did not observe Sawm (fasting) must be made up from other days.) This Ayah indicates that ill persons who are unable to fast or fear harm by fasting, and the traveler, are all allowed to break the fast. When one does not fast in this case, he is obliged to fast other days instead. Allah said: يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ (Allah intends for you ease, and He does not want to make things difficult for you.) This Ayah indicates that Allah allowed such persons, out of His mercy and to make matters easy for them, to break the fast when they are ill or traveling, while the fast is still obligatory on the healthy persons who are not traveling. FASTING (rules) Question comes: "What are some rulings concerning fasting? For instance, while traveling or on a journey or while under extreme conditions?" The authentic Sunnah states that Allah's Messenger ﷺ traveled during the month of Ramadan for the battle for Makkah. The Prophet marched until he reached the area of Kadid and then broke his fast and ordered those who were with him to do likewise. This was recorded in the Two Sahihs. Breaking the fast mentioned in this Hadith was not required, for the Companions used to go out with Allah's Messenger ﷺ during the month of Ramadan, then, some of them would fast while some of them would not fast and neither category would criticize the others. If the command mentioned in the Hadith required breaking the fast, the Prophet would have criticized those who fasted. Allah's Messenger ﷺ himself sometimes fasted while traveling. For instance, it is reported in the Two Sahihs that Abu Ad-Darda' said, "We once went with Allah's Messenger ﷺ during Ramadan while the heat was intense. One of us would place his hand on his head because of the intense heat. Only Allah's Messenger ﷺ and `Abdullah bin Rawahah were fasting at that time." We should state that observing the permission to break the fast while traveling is better, as Allah's Messenger ﷺ said about fasting while traveling: «مَنْ أَفْطَرَ فَحَسَنٌ، وَمَنْ صَامَ فَلَا جُنَاحَ عَلَيْه» (Those who did not fast have done good, and there is no harm for those who fasted.) In another Hadith, the Prophet said: «عَلَيْكُمْ بِرُخْصَةِ اللهِ الَّتِي رُخِّصَ لَكُم» (Hold to Allah's permission that He has granted you.) Some scholars say that the two actions are the same, as `A'ishah narrated that Hamzah bin `Amr Al-Aslami said, "O Messenger of Allah ﷺ! I fast a lot, should I fast while traveling" The Prophet said: «إِنْ شِئْتَ فَصُمْ، وَإِنْ شِئْتَ فَأَفْطِر» (Fast if you wish or do not fast if you wish.) This Hadith is in the Two Sahihs. It was reported that if the fast becomes difficult (while traveling), then breaking the fast is better. Jabir said that Allah's Messenger ﷺ saw a man who was being shaded (by other people while traveling). The Prophet asked about him and he was told that man was fasting. The Prophet said: «لَيْسَ مِنَ الْبِرِّ الصِّيَامُ فِي السَّفَر» (It is not a part of Birr (piety) to fast while traveling.) This was recorded by Al-Bukhari and Muslim. As for those who ignore the Sunnah and believe in their hearts that breaking the fast while traveling is disliked, they are required to break the fast and are not allowed to fast. As for making up for missed fasting days, it is not required to be consecutive. One may do so consecutively or not consecutively. There are ample proofs to this fact. We should mention that fasting consecutive days is only required exclusively during Ramadan. After the month of Ramadan, what is required then is to merely make up for missed days. This is why Allah said: فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ (. ..the same number (should be made up) from other days.) Ease and not Hardship Allah then said: يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ (Allah intends for you ease, and He does not want to make things difficult for you.) Imam Ahmad recorded Anas bin Malik saying that Allah's Messenger ﷺ said: «يَسِّرُوا وَلَا تُعَسِّرُوا وَسَكِّنُوا وَلَا تُنَفِّرُوا» (Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion.) This Hadith was also collected in the Two Sahihs. It is reported in the Sahihayn that Allah's Messenger ﷺ said to Mu`adh and Abu Musa when he sent them to Yemen: «بَشِّرَا وَلَا تُنَفِّرَا، وَيَسِّرَا وَلَا تُعَسِّرَا، وَتَطَاوَعَا وَلَا تَخْتَلِفَا» (Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion; and love each other, and don't differ.) The Sunan and the Musnad compilers recorded that Allah's Messenger ﷺ said: «بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة» (I was sent with the easy Hanifiyyah (Islamic Monotheism).) Allah's statement: يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ (Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days)) means: You were allowed to break the fast while ill, while traveling, and so forth, because Allah wanted to make matters easy for you. He only commanded you to make up for missed days so that you complete the days of one month. Remembering Allah upon performing the Acts of Worship Allah's statement: وَلِتُكَبِّرُواْ اللَّهَ عَلَى مَا هَدَاكُمْ (...and that you must magnify Allah i.e., to say Takbir (Allahu Akbar: Allah is the Most Great) for having guided you) means: So that you remember Allah upon finishing the act of worship. This is similar to Allah's statement: فَإِذَا قَضَيْتُم مَّنَـسِكَكُمْ فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا (So when you have accomplished your Manasik, (rituals) remember Allah as you remember your forefathers or with far more remembrance.) (2:200) and: فَإِذَا قُضِيَتِ الصَّلَوةُ فَانتَشِرُواْ فِى الاٌّرْضِ وَابْتَغُواْ مِن فَضْلِ اللَّهِ وَاذْكُرُواْ اللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ (...Then when the (Jumu`ah) Salah (prayer) is ended, you may disperse through the land, and seek the bounty of Allah (by working), and remember Allah much, that you may be successful.) (62:10) and: فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ - وَمِنَ الَّيْلِ فَسَبِّحْهُ وَأَدْبَـرَ السُّجُودِ (...and glorify the praises of your Lord, before the rising of the sun and before (its) setting. And during a part of the night, glorify His praises, and after the prayers.) (50:39, 40) This is why the Sunnah encouraged Tasbih (saying Subhan Allah, i.e., all praise is due to Allah), Tahmid (saying Al-Hamdu Lillah, i.e., all the thanks are due to Allah) and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) after the compulsory prayers. Ibn `Abbas said, "We used to know that Allah's Messenger ﷺ has finished the prayer by the Takbir." Similarly, several scholars have stated that reciting Takbir the during `Id-ul-Fitr was specified by the Ayah that states: وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللَّهَ عَلَى مَا هَدَاكُمْ ((He wants that you) must complete the same number (of days), and that you must magnify Allah i.e., to say Takbir (Allahu Akbar: Allah is the Most Great) for having guided you...) Allah's statement: وَلَعَلَّكُمْ تَشْكُرُونَ (...so that you may be grateful to Him.) means: If you adhere to what Allah commanded you, obeying Him by performing the obligations, abandoning the prohibitions and abiding by the set limits, then perhaps you will be among the grateful.

The Hadiths on the Virtue of These Two Ayat, May Allah Benefit Us by Them Al-Bukhari recorded that Abu Mas`ud said that the Messenger of Allah said ﷺ, «مَنْ قَرَأَ بِالْآيَتَيْنِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ فِي لَيْلَةٍ، كَفَتَاه» (Whoever recites the last two Ayat in Surat Al-Baqarah at night, they will suffice for him.) The rest of the six also recorded similar wording for this Hadith. The Two Sahihs recorded this Hadith using various chains of narration, and Imam Ahmad also recorded it. Muslim recorded that `Abdullah said, "When the Messenger of Allah ﷺ went on the Isra journey, he ascended to the Sidrat Al-Muntaha in the sixth heaven, where whatever ascends from the earth ends at, and whatever descends from above it ends at. إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (When that covered the lote tree which did cover it!) 53:16 meaning, a mat made of gold. The Messenger of Allah ﷺ was then given three things: the five prayers, the last Ayat in Surat Al-Baqarah and forgiveness for whoever did not associate anything or anyone with Allah from his Ummah." Earlier we mentioned the Hadith regarding the virtues of Surat Al-Fatihah from Ibn `Abbas which stated, "While the Messenger of Allah ﷺ was with Jibil, he heard a noise from above. Jibil lifted his sight to the sky and said, `This is a door that was opened just now in heaven, and it was never opened before.' An angel came down through the door to the Prophet and said, `Receive the good news of two lights that you have been given and which no Prophet before you was given: the Opener of the Book (Al-Fatihah) and the last Ayat in Surat Al-Baqarah. You will not read a letter of them, but you will be granted its benefit."' This Hadith was collected by Muslim and An-Nasa'i, and this is the wording collected by An-Nasa'i. The Tafsir of the Last Two Ayat of Surat Al-Baqarah Allah said, كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ (Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers.") Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him. The believers also believe in all Allah's Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah. Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others. Rather, all of Allah's Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah's leave. Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him. So the Last Hour will commence while Muhammad's Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant. Allah's statement, وَقَالُواْ سَمِعْنَا وَأَطَعْنَا (And they say, "We hear, and we obey") means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications. غُفْرَانَكَ رَبَّنَا ((We seek) Your forgiveness, our Lord) contains a plea and supplication for Allah's forgiveness, mercy and kindness. Allah's statement, لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا (Allah burdens not a person beyond his scope) means, Allah does not ask a soul what is beyond its ability. This only demonstrates Allah's kindness, compassion and generosity towards His creation. This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah's statement, وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ (And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it.) This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from. As for what one cannot protect himself from, such as what one says to himself - or passing thoughts - they will not be punished for that. We should state here that to dislike the evil thoughts that cross one's mind is a part of faith. Allah said next, لَهَا مَا كَسَبَتْ (He gets reward for that which he has earned) of good, وَعَلَيْهَا مَا اكْتَسَبَتْ (And he is punished for that which he has earned) of evil, that is, concerning the acts that one is responsible for. Allah then said, mentioning what the believers said while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication: رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ("Our Lord! Push us not if we forget or fall into error,") meaning, "If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling." We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, "I shall (accept your supplication)." There is also the Hadith by Ibn `Abbas that Allah said, "I did (accept your supplication)." رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا (Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians),) means, "Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them. You sent Your Prophet Muhammad , the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi (Islamic Monotheism), easy religion." Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said that Allah said, "I shall (accept your supplication)." Ibn `Abbas narrated that the Messenger of Allah ﷺ said that Allah said, "I did (accept your supplication)." There is the Hadith recorded through various chains of narration that the Messenger of Allah ﷺ said, «بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة» (I was sent with the easy Hanifiyyah way.) رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ (Our Lord! Put not on us a burden greater than we have strength to bear) of obligations, hardships and afflictions, do not make us bear what we cannot bear of this. رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ (Our Lord! Put not on us a burden greater than we have strength to bear.) We mentioned that Allah said, "I shall (accept your supplication)" in one narration, and, "I did (accept your supplication)," in another narration. وَاعْفُ عَنَّا (Pardon us) meaning, between us and You regarding what You know of our shortcomings and errors. وَاغْفِرْ لَنَآ (And grant us forgiveness) concerning what is between us and Your servants. So do not expose our errors and evil deeds to them. وَارْحَمْنَآ (Have mercy on us) in what will come thereafter. Therefore, do not allow us to fall into another error. They say that those who commit error need three things: Allah's forgiveness for what is between Him and them, that He conceals these errors from His other servants, and thus does not expose them before the servants, and that He grants them immunity from further error." We mentioned before that Allah answered these pleas, "I shall," in one narration and, "I did," in another narration. أَنتَ مَوْلَـنَا (You are our Mawla) meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You. There is no power or strength except from You. فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ (And give us victory over the disbelieving people) those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet , worshipped other than You and associated others in Your worship. Give us victory and make us prevail above them in this and the Hereafter. Allah said, "I shall," in one narration, and, "I did," in the Hadith that Muslim collected from Ibn `Abbas. Further, Ibn Jarir recorded that Abu Ishaq said that whenever Mu`adh would finish reciting this Surah, فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ (And give us victory over the disbelieving people), he would say "Amin."