Surah Ar-Room (30) — Ayah 17
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ {حِيْنَ تُمْسُوْنَ وَ حِيْنَ تُصْبِحُوْنَ …:} The best and most comprehensive way to express and declare the glorification of Allah with the tongue and action is prayer (salah). Therefore, the commentators have taken “glorification” here to mean prayer, and there is a clear indication of this here, because the glorification of Allah can and should be done at every moment of day and night, and the specification of times for it means that here the command is for a special form of glorification, which is the five daily prayers. Thus, {’’ حِيْنَ تُمْسُوْنَ ‘‘} (“when you enter the evening”) refers to Maghrib and Isha, {’’ حِيْنَ تُصْبِحُوْنَ ‘‘} (“when you enter the morning”) refers to the Fajr prayer, {’’ عَشِيًّا ‘‘} (“in the late afternoon”) refers to the Asr prayer, and {’’ حِيْنَ تُظْهِرُوْنَ ‘‘} (“when you enter the time of noon”) refers to the Dhuhr prayer. Remember, the times of the prayers are mentioned here in a general way; the determination of their beginning and end and the method of performing the prayers have been explained in the hadith of the Messenger (peace be upon him), without which it is not possible to act upon the command of the Qur’an. Also, take a look at the commentary of Surah Bani Isra’il (17:78), Hud (11:114), and Ta-Ha (20:130) for the mention of the times of prayer in the Qur’an.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[14]
Opposition to Sun-Worshippers in the Timings of Prayers:
That is, declare the transcendence of Allah from the false beliefs of the polytheists. The polytheists present one of their false beliefs as an argument: how can Allah alone manage the entire universe, so it is necessary that He delegate some powers to other beings. Therefore, Muslims were commanded to declare the purity of Allah from such absurd and frivolous beliefs. Most commentators have interpreted "tasbih" here to mean prayer, and the context is that the timings of prayers are mentioned here. The majority of polytheists believed in the effects and influences of celestial bodies on human life. And since all earthly creatures are affected by the influence of the sun, it was considered the greatest deity, and sun and fire were worshipped in various forms. Sun-worshippers generally worshipped the sun at the time of sunrise and sunset. Therefore, Muslims were commanded that during these times, even voluntary prayers should not be performed, let alone obligatory prayers. Also, sun-worshippers used to worship the sun at the time when the sun was inclining towards its zenith, that is, from sunrise until midday. Therefore, no obligatory prayer time was fixed during this period. Two prayers fall at the time when the sun is declining, and three prayers are fixed at the time when the sun disappears. In verse 17, the mention of the morning and evening prayers has come, and according to some, "tumsoona" includes both Maghrib and Isha, and in verse 18, the mention of the third part of the day, that is, Asr prayer and Zuhr prayer, has come. And prayer itself is the best form of declaring the purity and praise of Allah. And if from these two verses only the times of four prayers are understood, then by considering Surah Hud verse 14, Surah Bani Isra'il verse 78, and Surah Ta-Ha verse 130, the specification of the times of five prayers is established from the Quran itself.
