Narrated Ibn `Abbas: Regarding: 'And We granted the vision (Ascension to the Heaven "Miraj") which We showed you (O Muhammad as an actual eye witness) but as a trial for mankind.' (17.60) It was an actual eyewitness which was shown to Allah's Messenger during the night he was taken on a journey (through the heavens). And the cursed tree is the tree of Az-Zaqqum (a bitter pungent tree which grows at the bottom of Hell).

Mujahid said that (by the Quran of Fajr) is meant the Fajr prayer.

Narrated Ibn Al-Musaiyab: Abu Huraira said, "The Prophet said, 'A prayer performed in congregation is twenty-five times more superior in reward to a prayer performed by a single person. The angels of the night and the angels of the day are assembled at the time of the Fajr (Morning) prayer." Abu Huraira added, "If you wish, you can recite:-- 'Verily! The recitation of the Qur'an in the early dawn (Morning prayer) is ever witnessed (attended by the angels of the day and the night).' (17.78)

Narrated Ibn `Umar: On the Day of Resurrection the people will fall on their knees and every nation will follow their prophet and they will say, "O so-and-so! Intercede (for us with Allah), "till (the right) intercession is given to the Prophet (Muhammad) and that will be the day when Allah will raise him into a station of praise and glory (i.e. Al-Maqam -al-Mahmud).

Narrated Jabir bin `Abdullah: Allah's Messenger said, "Whoever, after listening to the Adhan (for the prayer) says, 'O Allah, the Lord of this complete call and of this prayer, which is going to be established! Give Muhammad Al-Wasila and Al-Fadila and raise him to Al-Maqam-al-Mahmud which You have promised him,' will be granted my intercession for him on the Day of Resurrection."

Narrated `Abdullah bin Masud: Allah's Messenger entered Mecca (in the year of the Conquest) and there were three-hundred and sixty idols around the Ka`ba. He then started hitting them with a stick in his hand and say: 'Truth (i.e. Islam) has come and falsehood (disbelief) vanished. Truly falsehood (disbelief) is ever bound to vanish.' (17.81) 'Truth has come and falsehood (Iblis) can not create anything.' (34.49)

Narrated `Abdullah: While I was in the company of the Prophet on a farm and he was reclining on a palm leave stalk, some Jews passed by. Some of them said to the others. "Ask him (the Prophet about the spirit." Some of them said, "What urges you to ask him about it" Others said, "(Don't) lest he should give you a reply which you dislike." But they said, "Ask him." So they asked him about the Spirit. The Prophet kept quiet and did not give them any answer. I knew that he was being divinely inspired so I stayed at my place. When the divine inspiration had been revealed, the Prophet said. "They ask you (O, Muhammad) concerning the Spirit, Say: "The spirit," its knowledge is with my Lord; and of knowledge you (mankind) have been given only a Little." (17.85)

Narrated Ibn `Abbas: (regarding): 'Neither say your, prayer aloud, nor say it in a low tone.' (17.110) This Verse was revealed while Allah's Messenger was hiding himself in Mecca. When he prayed with his companions, he used to raise his voice with the recitation of Qur'an, and if the pagans happened to hear him, they would abuse the Qur'an, the One who revealed it and the one who brought it. Therefore Allah said to His Prophet: 'Neither say your prayer aloud.' (17.110) i.e. do not recite aloud lest the pagans should hear you, nor recite in so low a tone that your companions cannot hear you, but follow a way between.

Narrated Aisha: The (above) verse was revealed in connection with the invocations.

Mujahid said the meaning of «تقرضهم‏» is "he would leave them," "he would avoid." In «وكان له ثمر‏» , by «ثمر‏» is meant gold and silver. Others said «ثمر‏» means "the plural of fruit." «باخع‏» means "destroyer." «أسفا‏» means "with regret and sorrow." «كهف» is a mountain cave or cavern. «الرقيم» means "written," in the sense of «مرقوم» ; this is the passive participle form from «رقم» . «ربطنا على قلوبهم‏» "We placed patience in their hearts," as is in Surah Qasas. «لولا أن ربطنا على قلبها‏» (there too, it means patience). «شططا‏» means "to exceed the limit." «مرفقا» is "that on which one reclines." «تزاور» is derived from "to bend forcefully," that is, "he would bow down," and from this is «ازور» , meaning "one who bows much." «فجوة» is "a spacious place," its plural is «فجوات» and «فجاء» , just as the plural of «زكوة» is «زكاء» . And «وصيدا» is "courtyard," its plural is «وصائد» and «وصد» . Some said «وصيد» means "door." «مؤصدة‏» means "closed." The Arabs say «آصد الباب» and «أوصد الباب» , meaning "he closed the door." «بعثناهم‏» means "We gave them life, made them stand." «أزكى‏ طعاما» means "that which is the main food of a town," or "food that is very lawful, well-cooked, and abundant." «أكلها» is "its fruit," this was said by Ibn Abbas. «ولم تظلم‏» means "the fruit did not decrease." And Sa'id bin Jubair narrated from Ibn Abbas, may Allah be pleased with them both. «رقيم» is "a tablet of lead, on which the ruler of that time wrote the names of the People of the Cave and placed it in his treasury." «فضرب الله على آذانهم» "Allah sealed their ears" (covered them), so they slept. Other than Ibn Abbas, people said «موئلا‏» is derived from «يئل» , meaning "he was saved," and Mujahid said «موئل» is "a secure place." «لا يستطيعون سمعا‏» means "they do not understand."