Sura (73) AL-MUZZAMMIL (The Wrapped Up) Aya 1 to 20
verses in 2 Sections
Revealed
at Makka
SECTION 1
Extra-Importance of Night Prayer
The Prophet asked to
reduce his prayer during night---Qur’an to be recited in a regular
tone---Patience against redicule enjoined---The apostle mission sent against
Pharaoh compared to---Qur’an a Reminder---Mankind given the choice of adopting
the right way to their Lord.
يَا أَيُّهَا الْمُزَّمِّلُ {73:1}
[Q73:1] Yaaa ayyuhal Muzzammil.
[Q73:1] O you who have wrapped up in your garments!
[Q73:1] O you who have wrapped up in your garments!
‘The Wrapped up’ is the address to
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). In the early
days, i.e., in the beginning of his
ministry, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) used to pray covering his whole body with the big piece
of cloth and when this verse
was revealed he was preparing to start his prayers and was wrapped up.
µ It is said
whenever the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) got into the state
of receiving any revelation he used to feel a shivering in his body and felt
the necessity of getting himself covered with the same cloth. ALLAH (SWT) liked
His most loved Apostle in the state of being covered that He addressed him as
the ‘Muzzammil’,
i.e., the
Wrapped up-one.
‘Muzzammil’ is also interpreted as
the one burdened or charged with (the ministry) ---- see verse 17:79.
The term ‘Muzzammil’ here and ‘Muddassir’
in the next Surah is used in addressing the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), literally means the one who has wrapped himself in
a garb--- i.e., separating himself from the other engagements and the world around
him for a purpose of sleeping or for meditation.
HERE, is a hint to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) attitude at
the eve of his starting his mission, who has separated himself from all worldly
engagements in preparation to receive the order for leading mankind towards the
ultimate goal, i.e., the actual
meaning is, O’ the one girded up for the undertaking as indicated in verse 5.
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(73:1) O
you the (sleeping) enwrapped one! *1
*1
To address the Holy Prophet (upon
whom be peace) with these words and then to command him to rise and keep
standing in the Prayer at night, shows that at the tune he either lay asleep,
or had wrapped himself up in a sheet in order to go to sleep. Here, to address
him with "O you who sleeps covered up" instead of with "O
Prophet, or O Messenger", is a fine way of address, which by itself gives
the meaning: "Gone is the time when you used to enjoy peaceful sleep at
will; now you lie under the burden of a great mission, whose demands and duties
are different as well as onerous.
قُمِ
اللَّيْلَ إِلَّا قَلِيلًا {73:2}
[Q73:2] Qumil laila illaa qaleelaa,
[Q73:2] Rise to pray in the night except a little,
[Q73:2] Rise to pray in the night except a little,
[Q73:2] Bangunlah sembahyang
Tahajjud pada waktu malam, selain dari sedikit masa (yang tak dapat tidak untuk
berehat),
FOR VERSES 2 & 3. Midnight and after midnight prayers and contemplation are called tahajjud.
In the beginning the
believers used to cease sleeping and pray tahajjud throughout the night. They are now advised to pray only for a small part of the
night, or increase the duration of
prayers a little more if the prayer desires so.
THIS PRAYER, I.E., ‘TAHAJJUD’
IS OPTIONAL WITH THE HIGHEST RECOMMENDATION TO OFFER IT TO ACHIEVE SPIRITUAL
PROGRESS.
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(73:2) Stand
up in Prayer by night, all but a small part of it; *2
*2
This can have two meanings: (1) "Pass the
night standing up in the Prayer and spend only a little of it in sleep"; and (2) "there
is no demand from you to pass the whole night in the Prayer, but have rest as
well and spend a little part of the night in worship too." But in view of
the theme that follows the first meaning seems to be more relevant, and the
same is supported by Ad-Dahr: 26, in which it has been said: "Prostrate
yourself before Him in the night and glorify Him during the long hours of
night."
نِصْفَهُ أَوِ انْقُصْ مِنْهُ
قَلِيلًا {73:3}
[Q73:3] Nisfahooo awinqus minhu qaleelaa,
[Q73:3] Half of it, or lessen it a little,
[Q73:3] Half of it, or lessen it a little,
(see commentary for verse 2)
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(73:3) half
of it, or reduce it a little;
أَوْ زِدْ عَلَيْهِ وَرَتِّلِ
الْقُرْآنَ تَرْتِيلًا {73:4}
[Q73:4] Aw zid 'alaihi wa rattilil
Qur'aana tarteelaa.
[Q73:4] Or add to it, and recite the Quran as it ought to be recited.
[Q73:4] Or add to it, and recite the Quran as it ought to be recited.
ì
THE CHOICE TO
INCREASE THE DURATION OF PRAYER IS LEFT TO THE INDIVIDUALS.
The recital of
the Holy Qur’an is not to be in a hurry or hasty, just for the purpose of
covering the passage. It has to be recited **slowly
in studious way and **the beauty of the Word of ALLAH
(SWT) has to be manifested in an attractive tone **observing
duly the punctuation.
THIS INDICATES THAT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD) ALREADY KNOW
THE QUR’AN and he was only ordered to
recite it in a well-measured way.
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(73:4) or
add to it a little; *3 and recite the
Qur’an slowly and distinctly. *4
*3
This is an explanation of the
duration of time commanded to be spent in worship. In it the Holy Prophet (upon
whom be peace) was given the option to spend half of the night in the Prayer,
or a little less than that, or a little more than that. But the style shows
that half the night has been regarded as preferable, for the measure is the
same, which may be decreased or increased, as the people may like and
choose.
*4 "Recite the Qur'an ......": Do not recite it quickly and in haste, but slowly and distinctly: pause at every verse so that the mind understands the meaning and purport of Divine Revelation well and takes effect from it. if it contains the mention of Allah's Being and Attributes, it may awe-inspire the heart with His glory and majesty; if it expresses His mercy, the heart may be filled with feelings of gratitude to Him; if it mentions His wrath and His punishment, the heart may be overwhelmed by fear of Him; if it enjoins something or forbids something, one may understand what has been enjoined and what has been forbidden. In short, the recital dces not only consist in uttering the words with the tongue, but it should involve thoughtful consideration of the meaning. When Hadrat Anas was asked about the Holy Prophet's method of reciting the Qur'an, he replied: The Holy Messenger stretched the words when reciting them. For example, when he recited Bismillah ir-Rahman it-Rahim he would stretch and prolong the sound of AIIah, Rahman and Rahim (Bukhari). When Hadrat Umm Salamah was asked the same question, she replied that the Holy Prophet (upon whom be peace) recited every verse separately and distinctly and observed a pause at the end of every verse. For instance, he recited AI-hamdu-lillah-i Rabb-il'alamin, and paused, then recited ar-Rahman ir-Rahim, and paused, and then recited Malik-i yaum id-di'n. "(Musnad Ahmad, Abu Da'ud, Tirmidhi). In another tradition, Hadrat Umm Salamah has stated that the Holy Prophet recited each word distinctly and clearly. (Tirmidhi, Nasa'i). Hadrat Hudhaifah bin Yaman says: "Once I stood beside the Holy Prophet in the Night Prayer to see how he recited the Qur'an. I noticed that he glorified Allah where He should be glorified, invoked and supplicated Allah where He should be invoked and supplicated, and sought refuge of Allah where His refuge should be sought." (Muslim, Nasa'i). Hadrat Abu Dharr has stated that once during the Night Prayer when the Holy Prophet (upon whom be peace) came to the sentence: In to adhdhib-hmn ... (If You punish them, then they are Your servants; and if You forgive them, then You are Almighty, All-Wise), he went on repeating it over and over again until it became dawn." (Musnad Ahmad, Bukhari).
*4 "Recite the Qur'an ......": Do not recite it quickly and in haste, but slowly and distinctly: pause at every verse so that the mind understands the meaning and purport of Divine Revelation well and takes effect from it. if it contains the mention of Allah's Being and Attributes, it may awe-inspire the heart with His glory and majesty; if it expresses His mercy, the heart may be filled with feelings of gratitude to Him; if it mentions His wrath and His punishment, the heart may be overwhelmed by fear of Him; if it enjoins something or forbids something, one may understand what has been enjoined and what has been forbidden. In short, the recital dces not only consist in uttering the words with the tongue, but it should involve thoughtful consideration of the meaning. When Hadrat Anas was asked about the Holy Prophet's method of reciting the Qur'an, he replied: The Holy Messenger stretched the words when reciting them. For example, when he recited Bismillah ir-Rahman it-Rahim he would stretch and prolong the sound of AIIah, Rahman and Rahim (Bukhari). When Hadrat Umm Salamah was asked the same question, she replied that the Holy Prophet (upon whom be peace) recited every verse separately and distinctly and observed a pause at the end of every verse. For instance, he recited AI-hamdu-lillah-i Rabb-il'alamin, and paused, then recited ar-Rahman ir-Rahim, and paused, and then recited Malik-i yaum id-di'n. "(Musnad Ahmad, Abu Da'ud, Tirmidhi). In another tradition, Hadrat Umm Salamah has stated that the Holy Prophet recited each word distinctly and clearly. (Tirmidhi, Nasa'i). Hadrat Hudhaifah bin Yaman says: "Once I stood beside the Holy Prophet in the Night Prayer to see how he recited the Qur'an. I noticed that he glorified Allah where He should be glorified, invoked and supplicated Allah where He should be invoked and supplicated, and sought refuge of Allah where His refuge should be sought." (Muslim, Nasa'i). Hadrat Abu Dharr has stated that once during the Night Prayer when the Holy Prophet (upon whom be peace) came to the sentence: In to adhdhib-hmn ... (If You punish them, then they are Your servants; and if You forgive them, then You are Almighty, All-Wise), he went on repeating it over and over again until it became dawn." (Musnad Ahmad, Bukhari).
إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا
ثَقِيلًا {73:5}
[Q73:5] Innaa sanulqee 'alika qawalan saqeelaa.
[Q73:5] Surely We will make to light upon you a weighty Word.
[Q73:5] Surely We will make to light upon you a weighty Word.
[Q73:5] (Sayugialah engkau
dan pengikut-pengikutmu membiasakan diri masing-masing dengan ibadat yang berat
kepada hawa nafsu, kerana) sesungguhnya Kami akan menurunkan kepadamu wahyu
(Al-Quran yang mengandungi perintah-perintah) yang berat (kepada orang-orang
yang tidak bersedia menyempurnakannya).
The
‘Weighty word’ is the Holy Qur’an---The Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) has addressed the
Holy Qur’an and his Ahlul Bait as ‘Saqalain’ the two weighty
things.
THUS
THE AHLUL BAIT AND THE HOLY QUR’AN ARE EQUAL WEIGHT OR
IMPORTANT TO MANKIND, [1] the Holy Qur’an being the Word of ALLAH (SWT) AND [2] the Ahlul Bait the godly means to understand it duly---i.e., The responsibility of guiding mankind
which is termed here as weighty words BUT IN verse 94:2 & 3 as a burden for which he
required an assistant in the manner that Moses
required Aaron to assist him---as
hinted in
verse 15 of this surah.
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(73:5) Behold,
We shall cast upon you a Weighty Word. *5
*5
That is, "You are being
commanded to stand up in the Night Prayer because We are going to send down on
you a weighty word, to bear the burden of which you must develop necessary
power in yourself, and you can develop this power only by abandoning your ease
and comfort of the night and by standing up in the Prayer and passing half the
night or thereabout in the worship of your Lord. "The
Qur'an has been called a weighty Word also for the reason that acting on
its commands, demonstrating its teaching practically, extending its invitation
in the face of the whole world, and bringing about a revolution in the entire
system of belief and thought, morals and manners, civilization and social life,
according to it, is indeed the weightiest task any human being ever has been
charged with: It has been called a
weighty Word also because bearing the burden of its revelation was a
difficult and heavy duty. Hadrat Zaid bin Thabit says: "Once Revelation came down upon the Holy Prophet (upon whom be
peace) in a state when he was resting his head upon my knee. I felt such a
pressure of the weight on my knee that I thought it would break."
Hadrat `A`ishah says: "I have seen
the state of the Holy Prophet's receiving Revelation during intense cold, drops
of perspiration started falling from his forehead." (Bukhari, Muslim,
Malik, Tirmidhi, Nasa'i): In another tradition Hadrat `A`ishah has stated: "Whenever Revelation came down on the
Holy Prophet (upon whom be peace) while he was riding on his she-camel, the
she-camel would be forced to rest her chest on the ground and could not move
until the Revelation was over." (Musnad Ahmad. Hakim, Ibn
Jarir).
إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ
أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا {73:6}
[Q73:6] Inn naashi'atal laili hiya
ashadddu wat anw wa aqwamu qeelaa.
[Q73:6] Surely the rising by night is the firmest way to tread and the best corrective of speech.
[Q73:6] Surely the rising by night is the firmest way to tread and the best corrective of speech.
[Q73:6] Sebenarnya sembahyang
dan ibadat malam lebih kuat kesannya (kepada jiwa) dan lebih tetap betul
bacaannya.
FOR **CONTEMPLATION, **PRAYER AND
**TALKING DIRECTLY TO
THE LORD FOR SEEKING TRANQUILITY,
NIGHT IS THE MOST SUITABLE TIME, when calm and
silence prevail, free from the distracting business of the day.
The
daytime is for attending to and discharging duties as a citizen or a member of
a community and family, or an individual.
While discharging
all his duties, he should work as if he is in the presence of ALLAH (SWT), and should in all matters and at all times feel the sense
of His nearness.
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(73:6) Surely
getting up at night *6 is the best
means of subduing the self *7 and is more
suitable for uprightness in speech. *8
*6
About the meaning of the word naashi'atal laili,
as used in the original, the
commentators and lexicographers have expressed four different viewpoints:
(1) That
nashi'at
implies the person himself who rises
at night; (2) that
it implies the hours of night; (3) that
it means the rising by night; and (4) that
it does not only apply to the rising in the night but rising after having had
some sleep, Hadrat `A`ishah and Mujahid have adopted this fourth
viewpoint.
*7 The word ashaddu wat'an as used in the Text is so vast in meaning that it cannot be explained in any one sentence. Its one meaning is: As the rising for worship by night and standing up for a long tithe in the Prayer is against human nature and the self of man seeks ease and comfort at that time. This act is an exercise which is most effective in controlling and disciplining the self. The person who governs himself by this method and gains dominance over his body and mind becomes able to use his power in the way of God, can work more efficiently and firmly to make the message of true Faith prevail in the world. The second meaning is: This is a very effective means of producing harmony and concord between the heart and the tongue, for during these hours of the night none else intervenes between the servant and his God, and whatever man utters with his tongue in this state, is the very voice of his heart. The third meaning is: This is a very efficacious means of bringing about conformity between the exterior and the interior of man, for the person who in the solitude of the night would abandon his comfort and ease and arise for worship, would do so only out of sincerity: there can be no tinge of display and hypocrisy in this. The fourth meaning is: As this worship is harder on man than the worship of the daytime, it develops steadfastness in him: he is enabled to walk in the path of God more firmly and can face and endure the hardships of that way with greater constancy and determination.
*8 Literally: "Makes the speech most upright and sound." But the purport is to say that at that tithe man can read the Qur'an with greater peace of mind, attention and understanding. lbn `Abbas has explained it thus: "That it is the most suitable time for man to ponder over the Qur'an well.° (Abu Da'ud).
*7 The word ashaddu wat'an as used in the Text is so vast in meaning that it cannot be explained in any one sentence. Its one meaning is: As the rising for worship by night and standing up for a long tithe in the Prayer is against human nature and the self of man seeks ease and comfort at that time. This act is an exercise which is most effective in controlling and disciplining the self. The person who governs himself by this method and gains dominance over his body and mind becomes able to use his power in the way of God, can work more efficiently and firmly to make the message of true Faith prevail in the world. The second meaning is: This is a very effective means of producing harmony and concord between the heart and the tongue, for during these hours of the night none else intervenes between the servant and his God, and whatever man utters with his tongue in this state, is the very voice of his heart. The third meaning is: This is a very efficacious means of bringing about conformity between the exterior and the interior of man, for the person who in the solitude of the night would abandon his comfort and ease and arise for worship, would do so only out of sincerity: there can be no tinge of display and hypocrisy in this. The fourth meaning is: As this worship is harder on man than the worship of the daytime, it develops steadfastness in him: he is enabled to walk in the path of God more firmly and can face and endure the hardships of that way with greater constancy and determination.
*8 Literally: "Makes the speech most upright and sound." But the purport is to say that at that tithe man can read the Qur'an with greater peace of mind, attention and understanding. lbn `Abbas has explained it thus: "That it is the most suitable time for man to ponder over the Qur'an well.° (Abu Da'ud).
إِنَّ لَكَ فِي النَّهَارِ سَبْحًا
طَوِيلًا {73:7}
[Q73:7] Inna laka fin nahaari sabhan taweelaa.
[Q73:7] Surely you have in the day time a long occupation.
[Q73:7] Surely you have in the day time a long occupation.
[Q73:7] (Kami galakkan engkau
dan umatmu beribadat pada waktu malam), kerana sesungguhnya engkau pada siang
hari mempunyai urusan-urusan yang panjang kira bicaranya;
(see commentary for verse 6)
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(73:7) You
are indeed much occupied during the day with the affairs of the world.
وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ
إِلَيْهِ تَبْتِيلًا {73:8}
[Q73:8] Wazkuris ma rabbika wa tabattal
ilaihi tabteelaa.
[Q73:8] And remember the name of your Lord and devote yourself to Him with (exclusive) devotion.
[Q73:8] And remember the name of your Lord and devote yourself to Him with (exclusive) devotion.
[Q73:8] Dan sebutlah (dengan
lidah dan hati) akan nama Tuhanmu (terus menerus siang dan malam), serta
tumpukanlah (amal ibadatmu) kepadaNya dengan sebulat-bulat tumpuan.
‘Tabattul’ to cut away
one’s self and get communion exclusive, with the Lord--- ***THE HOLY LADY FATEMA, the daughter of the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) is called ‘Batool’ for she used to turn to ALLAH (SWT) in
prayers, disconnecting herself from everything in the world, or for her life as
a whole being dedicated exclusively to ALLAH (SWT).
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(73:8) So
remember the name of your Lord *9 and devote
yourself to Him with exclusive devotion.
*9
After making mention of the
occupation of the daytime, the exhortation to "remember the name of your
Lord" by itself gives the meaning: "Never be heedless of the
remembrance of your Lord even when you are deeply involved in your worldly
occupations, and continue to commemorate His name in one way or another at all
times." (For explanation, see E.N. 63 of Surah AI-Ahzab)
رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا
إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا {73:9}
[Q73:9] Rabbul mashriqi wal magriibi Laaa ilaaha illaa Huwa
fattakhizhu wakeelaa.
[Q73:9] The Lord of the East and the West-- there is no ALLAH (SWT) but He-- therefore take Him for a protector.
[Q73:9] The Lord of the East and the West-- there is no ALLAH (SWT) but He-- therefore take Him for a protector.
[Q73:9] Dialah Tuhan yang
menguasai timur dan barat; tiada Tuhan melainkan Dia; maka jadikanlah Dia
Penjaga yang menyempurnakan urusanmu.
Refer to the commentary of Saffat 37:5 and Ma-arij 70:40.
ALLAH (SWT) IS LORD OF ALL PLACES. HE
RULES OVER THE UNIVERSE. Therefore the believers should not be discouraged
by the plots or hostility of wicked men.
This is also to be a counter to the false and the imaginary
belief of the heathens about the existence of regional gods and
the local and the other deities.
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(73:9) He
is the Lord of the East and the West; there is no god but He. So take Him alone
for your Guardian, *10
*10 "
Wakil
is a person in whom one has complete
faith; so much so that one can entrust all one's affairs to him with full
satisfaction of the heart. Thus, the verse means: "Do not feel distressed
at the hardships that you are experiencing at the storm of opposition that has
been provoked by your invitation to we Faith. Your Lord is He Who is the Owner
of the East and the West, (i.e. of the whole universe) besides Whom no one else
possesses the powers of Godhead. Entrust your affair to Him and be satisfied
that He will fight your case, He will deal with your opponents, and He will
look after all your interests well. "
وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ
وَاهْجُرْهُمْ هَجْرًا جَمِيلًا {73:10}
[Q73:10] Wasbir 'alaa maa yaqoo loona
wahjurhum hajran jameelaa.
[Q73:10] And bear patiently what they say and avoid them with a becoming avoidance.
[Q73:10] And bear patiently what they say and avoid them with a becoming avoidance.
[Q73:10] Dan bersabarlah
terhadap apa yang dikatakan oleh mereka (yang menentangmu), dan jauhkanlah
dirimu dari mereka dengan cara yang baik.
The disbelievers
utter blasphemies and calumnies against ALLAH (SWT), His Prophet and the
religion of ALLAH (SWT). THEY MUST BE
IGNORED. A
high-minded and civilised attitude makes clear to them that a true believer
never pays attention to ignorant nonsense and always puts trust in ALLAH
(SWT).
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(73:10) And
bear patiently the vain things they utter, and gracefully *11 forsake them.
*11 "Depart
from them" does not mean "Break off all ties with them and stop
preaching to them", but it means; "Do not have intimate and friendly
relations with them: disregard their foolish behaviour and their
nonsense." However, you should do so without showing any grief, anger or
temper but gracefully like a noble person, who would disregard the abusive
remarks of a mean person without minding them at all. This should not create
the misunderstanding that the Holy Prophet's conduct was any different from it;
therefore, Allah gave him this instruction. As a matter of fact, the Holy
Prophet (upon whom be peace) was already following this very mode of conduct;
this instruction was given in the Qur'an so as to tell the disbelievers:
"It is not due to any weakness on the part of the Prophet that he is not
responding to what you are saying against him, but Allah Himself has taught His
Messenger to adopt this noble way of conduct in response to your foolish
behaviour."
وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي
النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا {73:11}
[Q73:11] Wa zarnee walmukaz zibeena ulin
na'mati wa mahhilhum qaleelaa.
[Q73:11] And leave Me and the rejecters, the possessors of ease and plenty, and respite them a little.
[Q73:11] And leave Me and the rejecters, the possessors of ease and plenty, and respite them a little.
[Q73:11] Dan biarkanlah Aku
sahaja membalas orang-orang yang mendustakan (bawaanmu) itu, orang-orang yang
berada dalam kemewahan dan berilah tempoh kepada mereka sedikit masa;
THOSE
WHO ENJOY THE VARIOUS BOUNTIES OF ALLAH (SWT) MUST SHOW GRATITUDE TO HIM. If they do not do so, and
associate themselves with the enemies of ALLAH (SWT), He can deal adequately with them.
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(73:11) Leave
it to Me to deal with the affluent ones who give the lie *12 (to the Truth), and bear with them
for a while.
*12 These
words clearly contain the sense that the people who were actually denying the
Holy Prophet (upon whom be peace) in Makkah and were inciting the common people
to oppose and resist him by stirring up prejudices and by deceit and fraud were
the well-to-do, prosperous and affluent people, for it was their interests,
which were being hit by Islam's message of reform. The Qur'an tells us that
this was not peculiar only to the Holy Prophet's case but in every age this
very class of the people have been the main obstacle to every movement of
reform. For example, see Al-A`raf; 60, 6b, 75, 88; Al-Mu'minun: 33; Saba; 34
35; Az-Zukhruf: 23.
إِنَّ لَدَيْنَا أَنْكَالًا
وَجَحِيمًا {73:12}
[Q73:12] Inna ladainaaa ankaalanw wa jaheemaa,
[Q73:12] Surely with Us are heavy fetters and a flaming fire,
[Q73:12] Surely with Us are heavy fetters and a flaming fire,
[Q73:12] Kerana sesungguhnya
di sisi Kami disediakan (untuk mereka) belenggu-belenggu dan Neraka yang
menjulang-julang,
The result of sin is the loss of spiritual deliverance and
emancipation. The soul of a sinner is tied more and more closely in fetters and his will
itself becomes paralysed and degraded. He ultimately finds himself in a
conflagration which seizes his mind, heart and body.
WHEN A TOOTH PAIN MADE ONE
RESTLESS, the First Holy Imam Ali ibne
Abi Talib said ‘When a small lot of
bone could make man feel so much and make him restless, what would the
chastisement on the Day of Judgment do to man and how would he bear it.’
____________________________________________________________________________________________________________________________________________________
(73:12) We
have heavy fetters *13 and a blazing Fire in store for them;
*13 Heavy
fetters in Hell will not be put on the criminals' feet to stop them from escape
but in order that they are not able to stand up and move; these will not be
used to prevent their escape but as an instrument of their torment.
وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا
أَلِيمًا {73:13}
[Q73:13] Wa ta'aaman zaa ghussa tinw wa'azaaban aleemaa.
[Q73:13] And food that chokes and a painful punishment,
[Q73:13] And food that chokes and a painful punishment,
[Q73:13] Serta makanan yang
menjadikan pemakannya tercekik dan azab seksa yang tidak terperi sakitnya.
(see commentary for verse 12)
____________________________________________________________________________________________________________________________________________________
(73:13) and
a food that chokes, and a grievous chastisement.
يَوْمَ
تَرْجُفُ الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيبًا مَهِيلًا {73:14}
[Q73:14] Yawma tarjuful ardu
waljibaalu wa kaanatil jibaalu kaseebam maheelaa.
[Q73:14] On the day when the earth and the mountains shall quake and the mountains shall become (as) heaps of sand let loose.
[Q73:14] On the day when the earth and the mountains shall quake and the mountains shall become (as) heaps of sand let loose.
[Q73:14] (Azab itu tetap
berlaku) pada hari bumi dan gunung-ganang bergoncang (serta hancur lebur) dan
menjadilah gunung-ganang itu timbunan pasir yang mudah bersepah.
The dawn of the Day of
Judgment would cause such a violent commotion that it
would change the whole face of the physical world affecting violently the law
of nature working in them. The hard rock of the mountains would suffer
the loss of cohesion within the matter and the mountains will be turned into
heaps of loose sand.
Refer to the commentary of Waqi-ah 56:1 to 5 and
Haqqah 69:1
to 5.
____________________________________________________________________________________________________________________________________________________
(73:14) (They
will come across all this) on the Day when the earth and the mountains shall
tremble violently and the mountains shall crumble into heaps of scattered
sand. *14
*14 Since
at that time the cohesive force to bind the parts of the mountains together
will cease to work, first they will become like crumbling dunes of fine sand,
then because of the earthquake which will be shaking the earth; the sand will
scatter and shift and the whole earth will turn into an empty level plain. This
last state has been described in Ta Ha: 105-107, thus: "They ask you:
where will the mountains go on that Day? Say: My Lord will reduce them to fine
dust and scatter it away. He will turn the earth into an empty level plain,
wherein you will neither see any curve no crease."
إِنَّا أَرْسَلْنَا إِلَيْكُمْ
رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَىٰ فِرْعَوْنَ رَسُولًا {73:15}
[Q73:15] Innaa arsalnaaa ilaikum rasoolan
shahidan 'alikum kamaaa arsalnaaa ilaa Fir'awna Rasoolna.
[Q73:15] Surely We have sent to you a Messenger, a witness against you, as We sent a messenger to Firon.
[Q73:15] Surely We have sent to you a Messenger, a witness against you, as We sent a messenger to Firon.
[Q73:15] Sesungguhnya Kami
telah mengutus kepada kamu (wahai umat Muhammad), seorang Rasul yang menjadi
saksi terhadap kamu (tentang orang yang mematuhi atau menolak seruannya),
sebagaimana Kami telah mengutus kepada Firaun seorang Rasul.
Refer to the commentary of Yunus 10:75 to
92.
____________________________________________________________________________________________________________________________________________________
(73:15) Surely *15 We have sent to you a Messenger as a
witness over you, *16 just as We had sent a Messenger to
Pharaoh.
*15 The
address now turns to the disbelievers of Makkah, who were denying the Holy
Prophet (upon whom be peace) and persecuting him relentlessly.
*16 Sending the Holy Prophet to be a witness over the people also means that he should testify to the Truth by his word and deed before them in the world and also that in the Hereafter when Allah's Court is established, he will testify that he had presented the whole Truth before the people in the world. (For further explanation, see E.N. 144 of Al-Baqarah, E.N. 64 of An-Nisa', An-Nahl: 84, 89, E.N. 82 of Al-Azab, E.N. 14 of Al-Fath).
*16 Sending the Holy Prophet to be a witness over the people also means that he should testify to the Truth by his word and deed before them in the world and also that in the Hereafter when Allah's Court is established, he will testify that he had presented the whole Truth before the people in the world. (For further explanation, see E.N. 144 of Al-Baqarah, E.N. 64 of An-Nisa', An-Nahl: 84, 89, E.N. 82 of Al-Azab, E.N. 14 of Al-Fath).
فَعَصَىٰ فِرْعَوْنُ الرَّسُولَ
فَأَخَذْنَاهُ أَخْذًا وَبِيلًا {73:16}
[Q73:16] Fa'asaa Fir'awnur Rasoola fa akhaznaahu akhzanw wabeelaa.
[Q73:16] But Firon disobeyed the messenger, so We laid on him a violent hold.
[Q73:16] But Firon disobeyed the messenger, so We laid on him a violent hold.
[Q73:16] Maka Firaun
menderhaka kepada Rasul itu, lalu Kami menyeksakannya dengan azab seksa yang
seberat-beratnya.
ALLAH
(SWT)'S LAWS PREVAIL IN ALL CIRCUMSTANCES. ALL ELSE
DISAPPEAR. Firawn disobeyed ALLAH (SWT)'s laws and
defied His authority. He was destroyed forever.
____________________________________________________________________________________________________________________________________________________
(73:16) But
Pharaoh disobeyed Our Messenger, so We seized him with a terrible seizing.
فَكَيْفَ تَتَّقُونَ إِنْ كَفَرْتُمْ
يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا {73:17}
[Q73:17] Fakaifa tattaqoona in kafartum yawmany yaj'alul wildaana sheebaa.
[Q73:17] How, then, will you guard yourselves, if you disbelieve, on the day which shall make children grey-headed?
[Q73:17] How, then, will you guard yourselves, if you disbelieve, on the day which shall make children grey-headed?
[Q73:17] (Sekiranya kamu tidak
ditimpa azab di dunia), maka bagaimana kamu dapat menjaga dan menyelamatkan
diri kamu kalau kamu kufur ingkar (dari azab) hari yang huru-haranya
menyebabkan kanak-kanak menjadi tua beruban?
Total annihilation was the
punishment of Firawn for transgressing the laws of ALLAH (SWT) in this world. The punishment awaiting him and men like
him on the day of final reckoning will be so terrible that it will even turn
the children hoary.
If man defies the
authority of the Lord in this life which is only a period of probation,
what will he do on the day of the Final Requital which will be a day of the
terrible manifestation of the reality?
____________________________________________________________________________________________________________________________________________________
(73:17) If
you persist in disbelieving, how will you guard yourself against the (woe of
the) Day that will turn children grey-haired, *17
*17 That
is, "In the first place, you should be afraid that if you do not accept
the invitation of the Messenger sent by Us, you will have to meet the same evil
end in this world, which the Pharaoh has already met in consequence of this
very crime. But even if no torment is sent on you in the world, how will you
save yourselves from the punishment of the Day of Resurrection?"
السَّمَاءُ مُنْفَطِرٌ بِهِ ۚ كَانَ
وَعْدُهُ مَفْعُولًا {73:18}
[Q73:18] Assamaaa'u munfatirum bih; kaana
wa'duhoo maf‘oolaa.
[Q73:18] The heaven shall rend asunder thereby; His promise is ever brought to fulfillment.
[Q73:18] The heaven shall rend asunder thereby; His promise is ever brought to fulfillment.
[Q73:18] Langit (yang demikian
besarnya) akan pecah belah dengan sebab kedahsyatan hari itu. (Ingatlah), janji
ALLAH (SwT) adalah perkara yang tetap dilakukanNya.
THE
PROMISE OF ALLAH (SWT) TO DO JUSTICE -- -REWARD
TO THE BELIEVERS AND PUNISHMENT TO THE
DISBELIEVERS ---WILL BE FULFILLED.
ALLAH (SWT)’s promised of justice being meted out to every individual
being and everyone being duly recompensed for one’s good and evil, shall be
fulfilled.
____________________________________________________________________________________________________________________________________________________
(73:18) the
Day whose severity shall cause the heaven to split asunder? Allah’s promise is
ever bound to be fulfilled.
إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ فَمَنْ
شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا {73:19}
[Q73:19] Inna haazihee tazkiratun fa man
shaaa'at takhaza ilaa Rabbihee sabeelaa.
[Q73:19] Surely this is a reminder, then let him, who will take the way to his Lord.
[Q73:19] Surely this is a reminder, then let him, who will take the way to his Lord.
[Q73:19] Sesungguhnya
(keterangan-keterangan yang mengandungi amaran) ini menjadi peringatan oleh itu
sesiapa yang mahukan kebaikan dirinya dapatlah dia mengambil jalan yang membawa
kepada Tuhannya (dengan iman dan taat).
THE
QUR’AN IS A REMINDER TO MAN THAT HE SHOULD FOLLOW THE RIGHT PATH TO EARN
THE MERCY AND GRACE OF ALLAH (SWT).
¥
Repentance with the due amendment in the practical life is
highway to obtain forgiveness and mercy of the Lord and getting nearer to Him.
VERSES 1 TO 9 were revealed
in the early period of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) ministry.
VERSES 10 TO 19 refer
to the period when opposition to his preaching was started.
VERSE 20 refers to the
period when jihad was ordained.
The Ahlul Bait in
particular and the Muslims in general have asserted this chapter to be complete
and well arranged, so it can be recited in the prayers.
____________________________________________________________________________________________________________________________________________________
(73:18) Indeed
this is nothing but a Good Counsel; so let him who will take a way leading to
his Lord.
SECTION 2
Prayer and the recital of Qur’an enjoined
The Regularity in
prayer, giving of alms and recital of Qur’an enjoined---Lending ALLAH (SWT) a
goodly loan---Whatever good man does, he shall find it to his credir, with
forgiveness and greater recomoense from his Lord.
إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ
تَقُومُ أَدْنَىٰ مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِنَ
الَّذِينَ مَعَكَ ۚ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ أَنْ
لَنْ تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ
عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَىٰ ۙ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ
يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ ۙ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ
فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ
وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ
خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ
وَاسْتَغْفِرُوا اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ{73:20}
[Q73:20] Inna Rabbaka ya'lamu annaka taqoomu adnaa min sulusa yil laili wa
nisfahoo wa sulusahoo wa taaa'ifatum minal lazeena ma'ak; waL Laahu yuqaddirul
laila wanna haar; 'alima al lan tuhsoohu fataaba 'alaikum faqra'oo maa
tayassara minal quraan; 'alima an sa yakoonu minkum mardaa wa aakharoona
yadriboona fil ardi yabtaghoona min fadliL Laahi wa aakharoona yuqaatiloona fee
sabeeliL Laahi faqra'oo ma tayassara minhu wa aqeemus salaata wa aatuz zakaata
wa aqriduL Laaha qardan hasanaa; wa maa tuqadimoo li anfusikum min khairin
tajidoohu 'indal laahi huwa khayranw wa a'zama ajraa; wastaghfiruL Laahaa innaL
Laaha ghafoorur raheem.
[Q73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and ALLAH (SwT) measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully), therefore read what is easy of the Quran. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of ALLAH (SwT), and others who fight in ALLAH (SwT)'s way, therefore read as much of it as is easy (to you), and keep up prayer and pay the poor-rate and offer to ALLAH (SwT) a goodly gift, and whatever of good you send on beforehand for yourselves, you will find it with ALLAH (SwT); that is best and greatest in reward; and ask forgiveness of ALLAH (SwT); surely ALLAH (SwT) is Forgiving, Merciful.
[Q73:20] Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and ALLAH (SwT) measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully), therefore read what is easy of the Quran. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of ALLAH (SwT), and others who fight in ALLAH (SwT)'s way, therefore read as much of it as is easy (to you), and keep up prayer and pay the poor-rate and offer to ALLAH (SwT) a goodly gift, and whatever of good you send on beforehand for yourselves, you will find it with ALLAH (SwT); that is best and greatest in reward; and ask forgiveness of ALLAH (SwT); surely ALLAH (SwT) is Forgiving, Merciful.
[Q73:20] Sesungguhnya Tuhanmu
(wahai Muhammad) mengetahui bahawasanya engkau bangun (sembahyang Tahajjud)
selama kurang dari dua pertiga malam dan selama satu perduanya dan selama satu
pertiganya dan (demikian juga dilakukan oleh) segolongan dari orang-orang yang
bersama-samamu (kerana hendak menepati perintah yang terdahulu); padahal ALLAH
(SwT) jualah yang menentukan dengan tepat kadar masa malam dan siang. Dia
mengetahui bahawa kamu tidak sekali-kali akan dapat mengira dengan tepat kadar
masa itu, lalu Dia menarik balik perintahNya yang terdahulu (dengan memberi
kemudahan) kepada kamu; oleh itu bacalah mana-mana yang mudah kamu dapat
membacanya dari Al-Quran (dalam sembahyang). Dia juga mengetahui bahawa akan
ada di antara kamu orang-orang yang sakit dan yang lainnya orang-orang yang
musafir di muka bumi untuk mencari rezeki dari limpah kurnia ALLAH (SwT) dan
yang lainnya lagi orang-orang yang berjuang pada jalan ALLAH (SwT) (membela
agamaNya). Maka bacalah mana-mana yang sudah kamu dapat membacanya dari Al-Quran
dan dirikanlah sembahyang serta berikanlah zakat dan berilah pinjaman kepada ALLAH
(SwT) sebagai pinjaman yang baik (ikhlas) dan (ingatlah), apa jua kebaikan yang
kamu kerjakan sebagai bekalan untuk diri kamu, tentulah kamu akan mendapat
balasannya pada sisi ALLAH (SwT), -sebagai balasan yang sebaik-baiknya dan yang
amat besar pahalanya dan mintalah ampun kepada ALLAH (SwT); sesungguhnya ALLAH
(SwT) Maha Pengampun, lagi Maha Mengasihani.
"A party of those with you'
refers to Ali
ibne Abi Talib" says Ibn Abbas. [1] Ali was with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) from the beginning of his ministry (refer to the
commentary of Ali
Imran 3:52 and 53). [2] He was the
first person to pray ‘salat’ with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). [3] It is written
in Riyad al
Nadrah that at the time of
leaving this world the hand of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was in the hand of Ali; and [4] Ibn Sad writes: "At the time of the Holy Prophet's death his
hand was in the lap of Ali. It was Ali who performed the last rites. When he
was washing his body Fazal bin Abbas held the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) corpse and Usamah was pouring water."
Ë ‘Ma
tayassara minal Quran’ means whichever
part of the Qur’an available to memory or easy to be recited. It may also mean
reciting the Qur’an as much as one can after praying the prescribed salat. The Qur’an must be recited whole-heartedly and willingly,
not as a mechanical ritual nor should its recitation be felt as a burden.
Ë According to Ta Ha 20:2 the Qur’an has not been sent down on the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) that he should be
burdened or distressed. The command of ALLAH (SWT)
should be willingly complied with.
ä "Fighting in ALLAH
(SWT)'s cause" refers to Jihad. So this verse was revealed in Madina.
ä The reference to
prescribed salat and zakat points to the same
conclusion.
For "the goodly loan"
refer to the commentary of Baqarah 2:245; Ma-idah 5:12; Hadid 57:11 and 18 and
Taghabun 64:17.
THIS VERSE EXPLAINS VERSES
2 AND 3 OF THIS SURAH
v "A party of those
with you" refers to Ali
and Abu Dhar according to authentic
traditions.
As this verse deals with the
command which makes easy praying of tahajjud salat the
recitation of the Qur’an refers to its portions to be recited in the said salat.
µ The first and the last verses, if studied
together, make it clear that though the night prayer
(tahajjud) IS HIGHLY DESIRABLE, YET IS
NOT OBLIGATORY. There is no compulsion to recite a
complete surah in it.
Ì WHEREAS IN OBLIGATORY PRAYERS RECITATION OF A COMPLETE SURAH IS
COMPULSORY.
ALLAH
(SWT) knew that if night prayer (tahajjud) was
made compulsory a large number of believers would not be able to comply with
the command, therefore, from the very
beginning it was left to the discretion of the believers.
____________________________________________________________________________________________________________________________________________________
(73:18) (O Prophet), *18 your Lord knows that you sometimes
stand up in Prayer nearly two-thirds of the night, and sometimes half or
one-third of it, *19 and so does a party of those with
you; *20 Allah measures the night
and the day. He knows that you cannot keep an accurate count of it, so He has
shown mercy to you. So now recite as much of the Qur’an as you can. *21 He knows that there are among you those
who are sick and others who are journeying in the land in quest of Allah’s bounty, *22 and still others who are fighting in
the cause of Allah. *23 So recite as much of the
Qur’an as you easily can, and establish Prayer, and pay Zakah, *24 and give Allah a goodly loan. *25 Whatever good you send forth for
yourselves, you shall find it with Allah. That is better and its reward is
greater. *26 And ask for Allah’s forgiveness; surely
He is Most Forgiving, Most Compassionate.
*18 About this verse in which
reduction has been made in the injunction concerning the Tahajjud Prayer, there
are different traditions. Musnad Ahmad, Muslim and Abu Da'ud have related a
tradition, on the authority of Hadrat `A'ishah, saying that this second command
was sent down one year after the first command, and the standing up in the
Prayer at night was made voluntary instead of obligatory. Another tradition
which Ibn Jarir and Ibn Abi Hatim have related, again on the authority of
Hadrat `A'ishah, says that this command came down 8 months after the first
command, and a third tradition which Ibn Abi Hatim has related again from her,
says that it came down 16 months later. Abu Da'ud, Ibn Jarir and Ibn Abi Hatim
have cited the period of one year from Hadrat `Abdullah bin 'Abbas. But Hadrat
Sa'id bin Jubair has stated that it was sent down ten years later. (Ibn Jarir,
Ibn Abi Hatim). In our opinion this last view is most sound, for the
subject-matter of the first section clearly shows that it was sent down in
Makkah and that too in the earliest stage when at the most four years might
have passed since the advent of Prophethood. Contrary to this, this second
section, .in view of the express evidence of its subject matter, seems to have
been revealed at Madinah when fighting had started with the disbelievers and
the zakat also had been enjoined as an obligatory duty. On this basis
inevitably the two sections should have been sent down at an interval of at
least ten years between them.
*19 Although the initial command to the Holy Prophet was to keep standing up in the Prayer for half the. night, or thereabout, it was difficult to compute the tithe precisely in the absorption of the Prayer, especially when there were no watches either to measure time accurately; therefore, sometimes twothirds of the night passed in the prayer and sometimes only one-third of it.
*20 In the initial command only the Holy Prophet (upon whom be peace) was addressed and only he was instructed to stand up in the Prayer by night. But since the Muslims at that time were ardently desirous of following him in everything he did and of earning more and more good and virtues, many of the Companions also performed this Night Prayer regularly.
*21 As the Prayer is prolonged due mainly to a lengthy recital of the Qur'an, it is said: "You may recite as much of the Qur'an as you easily can in the Tahajjud Prayer This would automatically cause the Prayer to be shortened". Although the words here are apparently in the imperative mood, it is agreed by all that Tahajjud is not an obligatory but a voluntary Prayer. In the Hadith also it has been explained that on an enquiry by a person the Holy Prophet (upon whom be peace) replied: "Five times Prayer in the day and night is obligatory on you. He asked: Is anything besides this also binding on me? The Holy Prophet said: No, unless you may like to offer something of your own accord." (Bukhari, Muslim). This verse also shows another thing. Just as the bowing (ruku) and prostration (sajdah.) are obligatory in the Prayer, so is the recital of the Qur'an. For just as Allah at other places has used the words ruku' and sajdah for the prayer, so here He has mentioned recital of the Qur'an, which implies its recital in the Prayer. If somebody objects to this conclusion, saying: When the Tahajjud Prayer itself is voluntary, how can recital of the Qur'an in it be obligatory? The answer is: Even in case of the voluntary Prayer it is incumbent on one to fulfil all the pre-requisites of the Prayer and to perform all its basic elements and obligatory parts. No one can say that in case of the voluntary Prayer, purity of the garments and body, ablutions and concealment of the satar (minimal part of the body to be covered) are not obligatory, and the standing up and sitting and performance of ruku`and sajdah also in it are only voluntary.
*22 Travelling to earn one's living by lawful and permissible methods has been described in many places in the Qur'an as the seeking of Allah's bounty.
*23 Here, the way Allah has made mention of seeking pure livelihood and fighting in the Way of Allah together and declared these two, besides the compulsion on account of illness, as reasons for exemption from the Tahajjud Prayer, or concession in it, shows how meritorious it is in Islam-to earn one's livelihood by lawful methods. In the Hadith, Hadrat `Abdullah bin Mas`ud has reported that the Holy Prophet (upon whom be peace) said: "The person who came to a city of the Muslims with foodgrains and sold it at the rate of the day, will attain to a place nearest to Allah, and then the Holy Prophet recited this very verse." (lbn Marduyah), Hadrat 'Umar once said: "Except for fighting in the way of Allah, the state in which I would love to be overtaken by death, is the state when I am overtaken by it while passing through a mountain pass in search of livelihood and then he recited this very verse." (Baihaqi, Shu ab al-Iman).
*24 Commentators are agreed that this implies observance of the obligatory Prayer five times a day and giving away of the obligatory zakat.
*25 Ibn Zaid says this implies spending one's wealth in the cause of Allah besides the zakat, whether it is in the cause of fighting in the way of Allah, or for helping the needy, or for public utilities, or other good works. The meaning of giving to Allah a good loan has been explained at several places above. See E.N 267 of AI-Baqarah, E.N. 33 of Al-Ma'idah, E.N. 16 of Al-Hadid).
*26 It means: "Whatever you have sent forward for the good of your Hereafter is more beneficial for you than that you withheld in the world and did not spend in any good cause for the pleasure of Allah. According to a Hadith reported by Hadrat 'Abdullah bin Mas`ud the Holy Prophet (upon whom be peace) once asked: "Which of you has a greater love for his own wealth than for the wealth of his heir? The people said: There is none among us, O Messenger of Allah, who would not have greater love for his own wealth than for the wealth of his heir. He said: Consider well what you are saying. The people submitted: This indeed is our considered opinion, O Messenger of Allah. Thereupon the Holy Prophet said: Your own property is only that which you have sent forward (for the good of your Hereafter), and whatever you held back indeed belongs to the heir." (Bukhari. Nasa'i, Musnad Abu Ya`la).
*19 Although the initial command to the Holy Prophet was to keep standing up in the Prayer for half the. night, or thereabout, it was difficult to compute the tithe precisely in the absorption of the Prayer, especially when there were no watches either to measure time accurately; therefore, sometimes twothirds of the night passed in the prayer and sometimes only one-third of it.
*20 In the initial command only the Holy Prophet (upon whom be peace) was addressed and only he was instructed to stand up in the Prayer by night. But since the Muslims at that time were ardently desirous of following him in everything he did and of earning more and more good and virtues, many of the Companions also performed this Night Prayer regularly.
*21 As the Prayer is prolonged due mainly to a lengthy recital of the Qur'an, it is said: "You may recite as much of the Qur'an as you easily can in the Tahajjud Prayer This would automatically cause the Prayer to be shortened". Although the words here are apparently in the imperative mood, it is agreed by all that Tahajjud is not an obligatory but a voluntary Prayer. In the Hadith also it has been explained that on an enquiry by a person the Holy Prophet (upon whom be peace) replied: "Five times Prayer in the day and night is obligatory on you. He asked: Is anything besides this also binding on me? The Holy Prophet said: No, unless you may like to offer something of your own accord." (Bukhari, Muslim). This verse also shows another thing. Just as the bowing (ruku) and prostration (sajdah.) are obligatory in the Prayer, so is the recital of the Qur'an. For just as Allah at other places has used the words ruku' and sajdah for the prayer, so here He has mentioned recital of the Qur'an, which implies its recital in the Prayer. If somebody objects to this conclusion, saying: When the Tahajjud Prayer itself is voluntary, how can recital of the Qur'an in it be obligatory? The answer is: Even in case of the voluntary Prayer it is incumbent on one to fulfil all the pre-requisites of the Prayer and to perform all its basic elements and obligatory parts. No one can say that in case of the voluntary Prayer, purity of the garments and body, ablutions and concealment of the satar (minimal part of the body to be covered) are not obligatory, and the standing up and sitting and performance of ruku`and sajdah also in it are only voluntary.
*22 Travelling to earn one's living by lawful and permissible methods has been described in many places in the Qur'an as the seeking of Allah's bounty.
*23 Here, the way Allah has made mention of seeking pure livelihood and fighting in the Way of Allah together and declared these two, besides the compulsion on account of illness, as reasons for exemption from the Tahajjud Prayer, or concession in it, shows how meritorious it is in Islam-to earn one's livelihood by lawful methods. In the Hadith, Hadrat `Abdullah bin Mas`ud has reported that the Holy Prophet (upon whom be peace) said: "The person who came to a city of the Muslims with foodgrains and sold it at the rate of the day, will attain to a place nearest to Allah, and then the Holy Prophet recited this very verse." (lbn Marduyah), Hadrat 'Umar once said: "Except for fighting in the way of Allah, the state in which I would love to be overtaken by death, is the state when I am overtaken by it while passing through a mountain pass in search of livelihood and then he recited this very verse." (Baihaqi, Shu ab al-Iman).
*24 Commentators are agreed that this implies observance of the obligatory Prayer five times a day and giving away of the obligatory zakat.
*25 Ibn Zaid says this implies spending one's wealth in the cause of Allah besides the zakat, whether it is in the cause of fighting in the way of Allah, or for helping the needy, or for public utilities, or other good works. The meaning of giving to Allah a good loan has been explained at several places above. See E.N 267 of AI-Baqarah, E.N. 33 of Al-Ma'idah, E.N. 16 of Al-Hadid).
*26 It means: "Whatever you have sent forward for the good of your Hereafter is more beneficial for you than that you withheld in the world and did not spend in any good cause for the pleasure of Allah. According to a Hadith reported by Hadrat 'Abdullah bin Mas`ud the Holy Prophet (upon whom be peace) once asked: "Which of you has a greater love for his own wealth than for the wealth of his heir? The people said: There is none among us, O Messenger of Allah, who would not have greater love for his own wealth than for the wealth of his heir. He said: Consider well what you are saying. The people submitted: This indeed is our considered opinion, O Messenger of Allah. Thereupon the Holy Prophet said: Your own property is only that which you have sent forward (for the good of your Hereafter), and whatever you held back indeed belongs to the heir." (Bukhari. Nasa'i, Musnad Abu Ya`la).
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