قُمِ اللَّيلَ إِلّا قَليلًا

نِصفَهُ أَوِ انقُص مِنهُ قَليلًا

أَو زِد عَلَيهِ وَرَتِّلِ القُرآنَ تَرتيلًا

Stand vigil through the night, except a little,

a half, or reduce a little from that,

or add to it, and recite the Quran in a measured tone.

EXEGESIS

In verse 3, the word unquṣ is an imperative verb and its root letters are n-q-ṣ, which means to decrease, and to diminish.‎‎^{‎‎‎[1]Arabic-English Dictionary of Qur’anic Usage, p. 959.} The verb here therefore means to reduce.

EXPOSITION

After having gently and affectionately wakened the Prophet from sleep, God first asks him to Stand vigil through the night, except a little, the little being a third of the night when he could sleep. Then He said to him to remain awake for a half of the night and to be content with that, sleeping in the other half, but he may reduce a little from that half, making it approximately a third of the night, (so keeping awake for a third and sleeping for the remaining two-thirds), or he may add to it, i.e. add to half the night making it approximately two-thirds of the night spent in worship and one-third for sleeping, thereby making the whole practice easy and flexible for him.‎‎^{‎‎‎[2]Tibyan, 10/169-170.}

Therefore, the Prophet was given the choice of standing vigil for half the night, less than half the night by a little, or more than half the night by a little. So verses 3 and 4 were meant to clarify verse 2 as a whole, i.e. how much of the night to stand vigil.^{‎‎‎[3]Mizan, 20/61; Amthal, 19/127.}

The command in this cluster of verses to stand vigil for specific portions of the night begs the question: stand vigil and do what? The latter part of the fourth verse clarifies and responds to this question: and recite the Quran in a measured tone. Tabatabai explains that the phrase and recite the Quran in a measured tone is conjoined to the phrase Stand vigil. Therefore, these verses would read: Stand vigil through the night … and recite the Quran in a measured tone.‎‎^{‎‎‎[4]Mizan, 20/61.}

Ṭabrisī writes that the phrase stand vigil through the night in the verse means to stand vigil through the night for prayers. This is because to stand vigil at night is an expression for the night prayers.‎‎^{‎‎‎[5]Tabrisi, 10/568.} However, this verse does not give any such specific indication in favour of prayers. It does not say ‘pray at night’ but instead says Stand vigil through the night (qum al-layl), which are words that have the potential for a wide scope in meaning to involve a whole host of worshipful acts such as contemplation, supplications at night (32:16), glorifications at night (76:25-26, 52:48-49, 20:130), repentance made during the night (51:17-18), prayers performed at night (17:78-79, 11:114, 39:9, 25:63-64), and specifically the recitation of the Quran.^{‎‎‎[6]Mudarrisi, 17/15.} Indeed, if this cluster of verses does give a specific order then that is to recite the Quran at night. Hence, in light of the expansive expression used in the second verse, to limit its meaning to prayers only would be to unnecessarily restrict its scope.

The specific identification of these verses to the night prayers can however be appreciated in light of several factors, which are: the recital of the Quran is an important feature of the ritual prayer (ṣalāh)‎‎^{‎‎‎[7]Amthal, 19/127; Mizan, 20/61.} and therefore the imperative to rise and recite the Quran has been understood to refer to the night prayer, which would and does include the recital of the Quran. Indeed, the phrase in a measured tone (tartīl) can mean the prayer itself. Tabatabai notes that this interpretation has a basis in the Quran where God has equated the recitation of the Quran to the ritual prayer. This is in 17:78, where the morning prayers are described as qurʾān al-fajr (the morning recital).‎‎^{‎‎‎[8]Tabrisi.J, 4/382.}

Secondly, the imperative verb qum (stand) as well as the different derivatives of its root letters q-w-m occur many times in conjunction with the word ṣalāh (ritual prayer) in the Quran such as in the following verses: 2:177, 9:18, 2:277, 7:170, 9:5, 9:11, 13:22, 22:41, 35:18, 35:29, 42:38, 4:102, 5:12, 14:31, 14:37, 98:5, 2:3, 5:55, 8:3, 9:71, 27:3, 31:4, 11:114, 17:78, 20:14, 29:45, 31:17, 33:33, 2:43, 2:83, 2:110, 4:77, 4:103, 6:72, 10:87, 22:78, 24:56, 30:31, 58:13, 73:20, and 3:39. It could therefore be inferred that the imperative verb here may allude to the prayers.

Furthermore, the repeated exhortations in the Quran towards prayers and glorification of God at night, such as some of the verses mentioned earlier, are understood to refer especially to the night prayers.

Finally, many traditions that describe the practice of the Prophet and the Imams as well as the traditions which convey their explanations regarding the verses encouraging night-time Quran recitals, night-time remembrances of God and glorifications, and night-time repentance and supplications, identify these with various parts of the night prayers.

Verses 2-4 stress the importance of the night vigil spent in the recitation of the Quran and the performance of the ritual prayers when the heedless, careless, and inattentive souls are asleep. Indeed, the worship done at night has a profound and keen effect in the purification, discipline, and refinement of the soul and in meaningful training, as well as the awakening of the soul and the establishment of piety in the heart. And it is possible to realise these benefits when done voluntarily even once.

It should be noted that the thing emphasised in this cluster of verses is not the mere recitation of the Quran but the recitation of the Quran in a specific mode, that of a measured tone. The imperative verb rattil, whose root letters are r-t-l, means to enunciate clearly and deliberately. This verb occurs in 25:32 in the sense of ‘to give in successively distinct parts’, while here it means to enunciate the Quran clearly, distinctly, and deliberately. Therefore, there is a difference in nuance in the way this verb has been used in these two verses.‎‎^{‎‎‎[9]Arabic-English Dictionary of Qur’anic Usage, p. 347.}

The noun tartīl mentioned in this verse adverbially means the clear enunciation and pronunciation of the Quran’s letters in a continuous, sequential flow and without interruption;‎‎^{‎‎‎[10]Mizan, 20/61.} a measured, regulated, and balanced recitation that is slow, distinct, and deliberate, which includes a thoughtful concentration on the meanings of the contents.‎‎^{‎‎‎[11]Amthal, 19/127.} The latter is affirmed by the Quran, which insists that the purpose of the revelation and recitation of the Quran is deliberation on its meanings.^{‎‎‎[12]See 38:29, 4:82, 47:24, 12:2, 16:44, 43:3, 41:3, and 20:113-114.} It is self-evident that such a recitation will bestow on the reciter right guidance, meaningful spiritual growth, noble moral disposition, and encouragement to piety.

INSIGHTS FROM HADITH

1. The Prophet is attributed to have said: ‘Gabriel continued to exhort me in favour of the night vigil till I began to feel that the best of my community will never sleep.’‎‎^{‎‎‎[13]Bihar, 76/333.}
2. The significance of the night prayers can be evinced from the advice of the Prophet to Imam Ali (a) where he emphasised this ritual to him thrice. Muʿāwiyah ibn ʿAmmār reports that he heard Imam al-Ṣādiq (a) say: ‘One of the things that the Prophet advised Ali in his last testament was that he said: “O Ali! I commend you to certain traits and practices for the benefit of yourself, so observe them.” Then he said: “O God, help him!” until he said: “And you must perform the night prayer, you must perform the night prayer, you must perform the night prayer.”’‎‎^{‎‎‎[14]Wasail, 8/145.}
3. Anas ibn Mālik reports that he heard the Messenger of God say: ‘Two units of prayer in the middle of the night are more beloved to me than the world and what is in it.’‎‎^{‎‎‎[15]Wasail, 8/156.}
4. The Messenger of God said: ‘The best prayer after the obligatory prayer is the prayer performed in the middle of the night.’‎‎^{‎‎‎[16]Wasail, 6/339.}
5. The Prophet is attributed to have said: ‘A person who concludes his night with the night vigil and then dies, will go to paradise.’‎‎^{‎‎‎[17]Kanz al-ʿIrfān fī Fiqh al-Qurʾān, 1/154.}
6. The Messenger of God is attributed to have said: ‘When a servant [of God] rises from his comfortable bed, while sleep and drowsiness prevail over his eyes, in order to please his Lord, most high, by means of the supererogatory night prayers, then God, most high, boasts of him to His angels, saying: “Do you not see this servant of mine, how he has abandoned his comfortable resting place for the sake of a prayer which I have not even made obligatory on him, so bear witness that I have forgiven him.”’^{‎‎‎[18]Bihar, 84/156, h. 40.}
7. Imam Ali (a) said: ‘The night vigil promotes the health of the body, pleases the Lord, the exalted and majestic, exposes one to blessings, and it is an adherence to the manners and character of the prophets.’‎‎^{‎‎‎[19]Bihar, 87/140.}
8. Imam Ali (a) said: ‘The Messenger of God (s) forbade that a person should be similar to a discarded corpse throughout the night [i.e. fast asleep in oblivion], and commanded that he should rise at night and perform the night prayers.’‎‎^{‎‎‎[20]Bihar, 84/159.}
9. Imam al-Ṣādiq (a) counselled one of his companions with these words: ‘Do not abandon the night vigil, for the person who is deprived of performing the night vigil is truly cheated, deceived, and in loss.’^{‎‎‎[21]Bihar, 87/140.}
10. A man came to Imam al-Ṣādiq (a) and complained to him of his needs so much so that he exceeded the proper bounds in his complaints and almost complained of hunger. So the Imam asked him: ‘Do you perform the night prayers?’ The man replied in the affirmative at which the Imam turned to his companions and said: ‘A person who claims that he performs the night prayers and goes hungry during the day has lied, for God, blessed and exalted, has incorporated the night prayers into the sustenance of the day.’^{‎‎‎[22]Faqih, 1/471.}
11. Imam al-Ṣādiq (a) is attributed to have said: ‘One who purifies himself [by performing the ritual ablution (wuḍūʾ)] and then retires to his sleeping place considering it to be like a place of ritual prayer, and then rises at night and remembers God, his lapses and errors will fall off and disperse from him. And if he rose at the end of the night, purified himself, performed two units of prayer, praised and lauded God, and invoked blessings on the Prophet, then he will not ask anything from God except that He will grant him that; either the exact same thing that he had asked for or He will reserve for him something which is better than that.’‎‎^{‎‎‎[23]Furūʿ al-Kāfī, 3/468.}
12. Imam al-Ṣādiq (a) said: ‘The night prayers cause the face to glow, the [body’s] scent to become fragrant, and the sustenance to increase.’‎‎^{‎‎‎[24]Wasail, 8/149.}
13. Muʿāwiyah ibn ʿAmmār reports from Imam al-Ṣādiq (a) who said: ‘The night prayer … sweeps grief and sorrow away and makes the sight clear.’^{‎‎‎[25]Wasail, 8/151.}
14. Imam al-Ṣādiq (a) said: ‘There is no good deed that a servant of God does save that its reward is enumerated in the Quran, except the night prayers. God has not elucidated its reward due to the utmost significance that it has near Him. Thus He said: Their sides vacate their beds to supplicate their Lord in fear and hope, and they spend out of what We have provided them. No one knows what has been kept hidden for them of comfort, as a reward for what they used to do [32:16-17].’‎‎^{‎‎‎[26]Bihar, 87/140.}
15. Imam al-Ṣādiq (a) narrates on the authority of Imam Ali (a) who said: ‘The Messenger of God said: “The pleasure and satisfaction of the Lord lies in the night prayer. It is the beloved of the angels, the practice of the prophets, the light of perception and cognisance, the principle of faith, and repose for the bodies. It is disliked by Satan. It is a weapon against the enemy, a means of response to supplications, and the acceptance of deeds. It is a means of blessings in sustenance and an intercessor to the Angel of Death on behalf of its performer. It serves as a light and as a resting place for the performer’s body in the grave. It serves as a spokesperson who will respond on behalf of its performer to the two questioning angels Munkar and Nakīr, and as an entertaining and sociable companion in the grave until the Day of Judgement. When the Day of Judgement will dawn, the night prayer will serve as a shade over its performer, a crown on his head, clothing on his body, and a light that will shine forth before him. It will serve as a defence for the believer in front of God, representing a significance that will tilt the balance in his favour on the scales and a protection that will shield him from hellfire. It will serve as an authorisation for its performer, easing his passage over the bridge, and a key to paradise. This is because the night prayer is the manifestation of the greatness of God (takbīr), the praise of God (taḥmīd), the glorification of God (tasbīḥ), the laudation and extolling of God (tamjīd), the hallowing of God (taqdīs), the exaltation of God (taʿẓīm), a recital, and a supplication. And the best of all deeds is performing the prayer at its proper time.’^{‎‎‎[27]Bihar, 84/161.}
16. Imam al-Ṣādiq (a) said: ‘He who does not perform the night prayers is not from among our Shia.’‎‎^{‎‎‎[28]Wasail, 5/280, h. 10.}
17. Imam al-Riḍā (a) said: ‘Prolong the time spent standing during the witr‎‎^{‎‎‎[29]A one unit prayer which is part of the eleven unit night prayer.} ritual for it is narrated that one who prolongs the standing during the witr ritual, the amount of time spent standing during the Day of Judgement will be reduced for him.’‎‎^{‎‎‎[30]Wasail, 6/331.}
18. Imam al-Riḍā (a) said: ‘Perform the night prayer for there is no servant [of God] who rises during the last portion of the night and prays eight units of prayers, two units of shafʿ,‎‎^{‎‎‎[31]A two unit prayer which is part of the eleven unit night prayer.} one unit of witr, and seeks forgiveness during the qunūt‎‎^{‎‎‎[32]The act of reciting supplication(s) in prayers with the hands placed in front of the face.} seventy times save that he will be delivered from the punishment of the grave and that of the hellfire. His life will also be prolonged and his livelihood amplified.’ Then he said: ‘Indeed, the houses in which the night prayers are performed radiate a light for the inhabitants of the heavens just as the stars radiate a light for the inhabitants of the earth.’‎‎^{‎‎‎[33]Wasail, 6/331.}
19. In a report attributed to Imam Ali (a), he says: ‘Express it [i.e. the Quran] with clarity and eloquence, and do not recite it quickly and rapidly like the rapid recitation of the poet, nor recite it carelessly so that the recitation seems like the scattering or strewing of sand hither and thither. Instead, the recitation should be such that it awakens and arouses hard-hearted, unrelenting, and callous hearts. And your main concern and intent must not be to simply get to the end of the surah.’^{‎‎‎[34]Tabrisi, 10/569.}
20. In a report attributed to Imam al-Ṣādiq (a) we read the following: ‘When you come across a verse that mentions paradise, beseech God for paradise; and similarly when you come across a verse that mentions hellfire, seek refuge with God from hellfire.’‎‎^{‎‎‎[35]Tabrisi, 10/569.}
21. In another tradition attributed to Imam al-Ṣādiq (a), he explained the meaning of the word tartīl as: ‘To linger [i.e. contemplate] on it [i.e. the Quran] and to recite it in a beautiful voice.’‎‎^{‎‎‎[36]Tabrisi, 10/569.}
22. It is also related Imam al-Ṣādiq (a) that he said: ‘The Quran is not recited in the form of senseless jabbering or prattle, instead it is intoned in a measured and deliberate manner. Hence when you come across a verse that mentions hellfire, stop and seek refuge with God from it.’‎‎^{‎‎‎[37]Nur, 5/447.}
23. The state and manner of recitation of the Quran by the Holy Prophet is reported from the Prophet’s wife, Umm Salamah, as one that was interspersed, verse by verse; and from Anas ibn Mālik as a recital where he would prolong and stretch his voice in intonation.^{‎‎‎[38]Tabrisi, 10/569.}
24. Ṭabrisī records that ʿĀʾishah was asked about the recital of the Prophet. She replied: ‘It was not like your recital; it was such that if the listener wanted to count the letters [of the words and verses being recited] he would have been able to.’^{‎‎‎[39]Tabrisi.J, 4/383.}
25. Ṭabrisī reports from ʿAbd-Allāh ibn ʿUmar that the Prophet said: ‘The reciter of the Quran will be told: “Recite and ascend, and recite in the slow, measured, and deliberate manner as you did when in the world, for your destination is at the last verse which you will recite.”’‎‎^{‎‎‎[40]Tabrisi, 10/570.}
26. Suyūṭī reports the following anecdote that a companion of the Prophet passed by a man who was reciting the Quran. He would recite a verse and weep and then repeat it again. So this companion of the Prophet said: ‘Have you not heard the speech of God and recite the Quran in a measured tone? This is the tartīl – a regulated intonation of the Quran.’^{‎‎‎[41]Suyuti, 4/277.}
27. Ibn Abbas said: ‘Recite it at your ease, three, four or five verses.’ Zajjāj explained: ‘The eloquence [of the Quran] remains incomplete when making haste in the recitation of the Quran, but it attains completion when you clearly enunciate all the letters and give them their due in pronunciation.’
28. A person by the name of Abū Ḥamzah said that he mentioned to Ibn Abbas that he was a person who was rapid in his recitation as well as in speech. Ibn Abbas replied: ‘The measured, regulated, and balanced recitation of Sūrat al-Baqarah that is slow and deliberate is more beloved to me than the recitation of the entire Quran.’‎‎^{‎‎‎[42]Tabrisi, 10/569.}
29. Imam Ali (a) describes the devout and God-fearing as follows: ‘During the night they stand on their feet reading portions of the Quran and reciting it in a well-measured way (yurattilūnahā tartīlā), creating through it grief for themselves and seeking by it the cure for their ailments. If they come across a verse creating eagerness [for paradise] they pursue it avidly, and their spirits turn towards it eagerly, and they feel as if it is in front of them. And when they come across a verse which contains fear [of hell] they direct the ears of their hearts towards it, and feel as though the sound of hell and its cries are reaching their ears.’‎‎^{‎‎‎[43]Nahj, sermon 192, cited in Mudarrisi, 17/20.}

REVIEW OF TAFSĪR LITERATURE

Most of the Muslim scholars have considered the night vigil to be an obligation on the Prophet and to be one of the special duties of the Prophet as the verse is specifically addressed to him.‎‎^{‎‎‎[44]Qalāʾid al-Durar, 1/192.} This is because, as an explanation attributed to Ibn Abbas‎‎^{‎‎‎[45]Razi, 30/682.} says, the apparent structure of the verse constitutes of an imperative, Stand, which is understood to denote an obligatory command‎‎^{‎‎‎[46]Mudarrisi, 17/16; Qalāʾid al-Durar, 1/192.} unless mitigating factors can be advanced to prove the contrary. Hence there is said to be a near unanimity among scholars that the night vigil mentioned in this cluster of verses was an obligation for the Prophet and a recommendation for his followers‎‎^{‎‎‎[47]Mudarrisi, 17/16.} due to the principle mentioned previously and embodied in the dictum ‘though I am addressing you but listen and hearken O neighbour’. Hence, Ṣadūq is reported to write as follows after quoting verse 2: ‘The night prayer became obligatory on the Prophet. As for those other than him, it was a recommended practice.’‎‎^{‎‎‎[48]Cited in Qalāʾid al-Durar, 1/192.}

But a near unanimity is not the same as a total consensus and implies some disagreement, and therefore it has been noted that other scholars have opined that the night vigil was not obligatory on the Prophet. Thus although Ṭūsī writes that in this verse God commands the Prophet to stay awake, he then goes on to write that the apparently preferable interpretation is that these verses are encouraging and attempting to arouse interest and desire in favour of the night vigil and the recitation of the Quran, but that these are not an obligation but only a highly reiterated and emphasised practice.‎‎^{‎‎‎[49]Tibyan, 10/162.} Ṭabrisī also inclines in favour of recommendation.

Though Ṭūsī does not offer an explanation for his opinion in favour of a recommendation, Rāzī does supply us with one. This is said to be found in 17:79: And keep vigil for a part of the night, as a supererogatory [devotion] (nāfilah) for you. It may be that your Lord will raise you to a praiseworthy station.‎‎^{‎‎‎[50]Zamakhshari, 4/637; Razi, 30/682.} It is argued that the term nāfilah is the opposite of farḍ,^{‎‎‎[51]Zamakhshari, 4/637; Razi, 30/682.} but this is a distinctively juristic differentiation where the former is taken to mean a supererogatory performance, in contrast to the latter which is taken to mean an obligation. However, Ibn Abbas is attributed to have anticipated a response by saying that the actual and original meaning of the word nāfilah is ‘additional’ or ‘extra’. Hence the verse, which is again in the imperative mode, says ‘perform the night prayer as an additional obligation for you’.‎‎^{‎‎‎[52]Razi, 30/682.} The following tradition that Ṭūsī reports from ʿAmmār al-Sābāṭī corroborates this meaning. ʿAmmār al-Sābāṭī is reported to have said: ‘We were seated in the company of Imam al-Ṣādiq (a) at Mina when a man asked him: “What is your opinion about the nawāfil?” The Imam replied: “They are an obligation.” At this reply we became alarmed and so did the questioner. The Imam clarified: “What I meant is the night prayer [which is obligatory] for the Messenger of God. God, the exalted, the majestic, says: And keep vigil for a part of the night, as an additional [devotion] for you [17:79].’‎‎^{‎‎‎[53]Cited in Qalāʾid al-Durar, 1/192.}

A second argument in favour of recommendation is that of Jubbāʾī. He understood this verse to be a recommendation, arguing that if these verses signified obligation there would not have been a choice given in the measure of the vigil.‎‎^{‎‎‎[54]Tibyan, 10/161; Razi, 30/682.}

But Fāḍil Miqdād has an interesting rebuttal to this argument. He writes that a contemporary scholar has maintained that the apparent structure of these verses indicate a recommendation of the night vigil and not an obligation because of the presence of or (aw) in the verses: half of it, or reduce a little from it, or add to it. That scholar maintained that the word or denotes choice, while obligations do not have choice in their measure. Fāḍil Miqdād writes that the apparent structure of the verse supports obligation, for the imperative phrase Stand is understood by the majority of scholars to denote an obligation; hence, the claim that the apparent structure of the verse connotes recommendation is invalid. As for the argument that the word or means choice and that obligations do not entertain choice in their measure, both these points are misleading. The first point is misleading due to the unanimous consensus of the Arabs that the word aw is used to denote a range of meanings which are: doubt, ambiguity, obscurity, division, choice, and permissibility. Therefore, to restrict the wide scope in meaning of a word to one meaning from a pool of potentially valid meanings is obviously invalid. As for obligations not having choice then that is equally wrong for there are many instances of obligations in the law that clearly encompass choice such as the choice to recite full prayers or shortened prayers at the four sacred places (Mecca, Medina, Kufa, and the area around the grave of Imam al-Husayn (a) in Karbala), while saying the prayers is itself obligatory. Another relevant example is the choice in reciting the glorification (tasbīḥ) in the third and fourth units of the ritual prayer once or thrice. Yet another example is the choice to recite either the glorification once or Sūrat al-Ḥamd in the last two units of the ritual prayer, which is clearly a case of choice in an obligatory act.^{‎‎‎[55]Kanz al-ʿIrfān fī Fiqh al-Qurʾān, 1/151-152.} Therefore, it is possible to have choices in obligations and it may be concluded here that the night vigil was an obligation on the Prophet whilst remaining a supererogatory act for his followers.

Finally, the tradition of Muhammad ibn Muslim quoted above may appear to indicate a recommendation rather than an obligation due to the words in the tradition which say ‘except that there would arrive a night when he would not pray at all’. It may be argued that if the night vigil was obligatory the Prophet would not have been allowed to leave it during some nights. The response to this would be that there is no evidence in the tradition that this abandoning of the vigil on certain nights was due to a matter of choice, (which is the hall mark of a recommended practice); rather, it is an allowance only due to need and exigencies.‎‎^{‎‎‎[56]Qalāʾid al-Durar, 1/192.}

[1] Arabic-English Dictionary of Qur’anic Usage, p. 959.
[2] Tibyan, 10/169-170.
[3] Mizan, 20/61; Amthal, 19/127.
[4] Mizan, 20/61.
[5] Tabrisi, 10/568.
[6] Mudarrisi, 17/15.
[7] Amthal, 19/127; Mizan, 20/61.
[8] Mizan, 20/61.
[9] Arabic-English Dictionary of Qur’anic Usage, p. 347.
[10] Mizan, 20/61.
[11] Amthal, 19/127.
[12] See 38:29, 4:82, 47:24, 12:2, 16:44, 43:3, 41:3, and 20:113-114.
[13] Bihar, 76/333.
[14] Wasail, 8/145.
[15] Wasail, 8/156.
[16] Wasail, 6/339.
[17] Kanz al-ʿIrfān fī Fiqh al-Qurʾān, 1/154.
[18] Bihar, 84/156, h. 40.
[19] Bihar, 87/140.
[20] Bihar, 84/159.
[21] Bihar, 87/140.
[22] Faqih, 1/471.
[23] Furūʿ al-Kāfī, 3/468.
[24] Wasail, 8/149.
[25] Wasail, 8/151.
[26] Bihar, 87/140.
[27] Bihar, 84/161.
[28] Wasail, 5/280, h. 10.
[29] A one unit prayer which is part of the eleven unit night prayer.
[30] Wasail, 6/331.
[31] A two unit prayer which is part of the eleven unit night prayer.
[32] The act of reciting supplication(s) in prayers with the hands placed in front of the face.
[33] Wasail, 6/331.
[34] Tabrisi, 10/569.
[35] Tabrisi, 10/569.
[36] Tabrisi, 10/569.
[37] Nur, 5/447.
[38] Tabrisi, 10/569.
[39] Tabrisi.J, 4/383.
[40] Tabrisi, 10/570.
[41] Suyuti, 4/277.
[42] Tabrisi, 10/569.
[43] Nahj, sermon 192, cited in Mudarrisi, 17/20.
[44] Qalāʾid al-Durar, 1/192.
[45] Razi, 30/682.
[46] Mudarrisi, 17/16; Qalāʾid al-Durar, 1/192.
[47] Mudarrisi, 17/16.
[48] Cited in Qalāʾid al-Durar, 1/192.
[49] Tibyan, 10/162.
[50] Zamakhshari, 4/637; Razi, 30/682.
[51] Zamakhshari, 4/637; Razi, 30/682.
[52] Razi, 30/682.
[53] Cited in Qalāʾid al-Durar, 1/192.
[54] Tibyan, 10/161; Razi, 30/682.
[55] Kanz al-ʿIrfān fī Fiqh al-Qurʾān, 1/151-152.
[56] Qalāʾid al-Durar, 1/192.