Surah Al-Israa (17) — Ayah 79

(Ayah 79) ➊ { وَ مِنَ الَّيْلِ فَتَهَجَّدْ بِهٖ …: ’’ مَنْ ‘‘} is in the meaning of “some.” {’’هُجُوْدٌ‘‘} refers to sleep. Tahajjud means to abandon sleep, whether it is after waking up from sleep at night or by standing in prayer immediately after ‘Isha instead of sleeping. It is not necessary to sleep and then wake up for Tahajjud. In Surah Al-Muzzammil, it is said: Abandon sleep for a portion of the night with prayer that includes recitation of the Qur’an. For details, see the beginning and end verses of Surah Al-Muzzammil.

➋ {نَافِلَةً لَّكَ : ’’ نَافِلَةً ‘‘} means that which is in addition to the obligatory, its plural is nawafil (supererogatory prayers). Some people interpret this to mean that Tahajjud is an extra obligation for the Prophet (peace be upon him), while for the rest of the people it is voluntary. However, from {’’ اَقِمِ الصَّلٰوةَ ‘‘} to the end of the verses, although the primary addressee is the Messenger of Allah (peace be upon him), every individual of the Ummah is also addressed by all these commands. Therefore, the correct view is that Tahajjud was not obligatory even for the Prophet (peace be upon him).

➌ The meaning of { عَسٰۤى اَنْ يَّبْعَثَكَ … : ’’ عَسٰۤى ‘‘} is “it is hoped,” “it is near,” but when Allah Almighty uses this word, the occurrence of that thing becomes necessary, because { ’’ عَسٰۤى ‘‘ } is for instilling hope and expectation, and for Allah Almighty, Who is the King of kings, it is not befitting to give hope and then not fulfill it. The literal meaning of {’’ مَقَامًا مَّحْمُوْدًا ‘‘} is “a station that is praised,” and in reality, every sincere performer of Tahajjud attains this station in this world and the Hereafter according to his capacity: in this world, people love and praise him, and in the Hereafter, he will also receive this blessing according to his status. See Surah Maryam (96). May Allah grant us all this blessing. The highest “Maqam Mahmood” (Praised Station), which will be given to only one person and which Allah has promised to our Noble Messenger (peace be upon him), is the station of intercession (shafa‘ah), for which all the first and last will praise him. One intercession is the general intercession to relieve the distress of the Plain of Gathering and to begin the reckoning, for which all the first and last will praise him, and another is the special intercession for his Ummah, for which the entire Ummah will be grateful to you and will praise him. The glory of your names “Ahmad” and “Muhammad” will be fully manifested at that time. Abdullah ibn ‘Umar (may Allah be pleased with them both) narrates that on the Day of Resurrection, people will be in groups, each Ummah following its Prophet, saying, “O so-and-so! Intercede for us,” until finally the request for intercession will reach the Prophet (peace be upon him), and this is the day when Allah will raise him to the Praised Station. [ بخاری، التفسیر، سورۃ بني إسرائیل، باب قولہ : « عسی أن یبعثک ربک مقامًا محمودا » : ۴۷۱۸ ]

Jabir ibn ‘Abdullah (may Allah be pleased with them both) narrates that the Messenger of Allah (peace be upon him) said: “Whoever hears the adhan and then recites this supplication: [ اَللَّهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّدًا الْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَثْهُ مَقَامًا مَّحْمُوْدًا الَّذِيْ وَعَدْتَّهُ ] will be granted my intercession on the Day of Resurrection.” [ بخاری، الأذان، باب الدعاء عند النداء : ۶۱۴ ] Shah Abdul Qadir (may Allah have mercy on him) writes: “Recite the Qur’an after waking from sleep; this command is given to you most of all because you are to be given a great rank, that is the Praised Station, the (great) intercession, that when no Prophet will be able to speak, then you (peace be upon him) will plead with Allah Almighty and deliver creation from distress.” (Mawduh)

➍ Some people have interpreted Maqam Mahmood as meaning that Allah Almighty will seat him (peace be upon him) with Him on the Throne (‘Arsh). Tabari has transmitted this statement from Mujahid. Some narrations are also attributed to the Messenger of Allah (peace be upon him). Hafiz Dhahabi (may Allah have mercy on him) said in his book {’’اَلْعُلُوُّ لِلّٰهِ الْعَظِيْمِ‘‘} in the biography of Muhammad ibn Mus‘ab: “As for our Prophet (peace be upon him) sitting on the Throne, there is no authentic text (verse or hadith) regarding this; rather, there is a weak and unreliable narration in this regard, and some theologians have rejected the interpretation of the verse by Mujahid.” (Summary from Tafsir Qasimi) It is clear that nothing, especially regarding religion or creed, can be established from the statement of a Tabi‘i. See also Surah Bani Isra’il, verse (42). Imam Dhahabi (may Allah have mercy on him) said very well: “See the result of innovation and extremism: on one side, taking a rejected report, the Prophet (peace be upon him) is being seated on the Throne, and on the other side, by denying Allah’s being above the Throne and His Exaltedness, an attempt is being made to reject the clear statement of Allah: «اَلرَّحْمٰنُ عَلَى الْعَرْشِ اسْتَوٰى ».” (Summary from Qasimi)