73:20 Al-Muzzammil (The Enshrouded One)

ذكر الله في أول هذه السورة أنه أمر رسوله بقيام نصف الليل أو ثلثه أو ثلثيه، والأصل أن أمته أسوة له في الأحكام، وذكر في هذا الموضع، أنه امتثل ذلك هو وطائفة معه من المؤمنين. ولما كان تحرير الوقت المأمور به مشقة على الناس، أخبر أنه سهل عليهم في ذلك غاية التسهيل فقال: { وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ } أي: يعلم مقاديرهما وما يمضي منهما ويبقى.{ عَلِمَ أَنْ لَنْ تُحْصُوهُ } أي: [لن] تعرفوا مقداره من غير زيادة ولا نقص، لكون ذلك يستدعي انتباها وعناء زائدا أي: فخفف عنكم، وأمركم بما تيسر عليكم، سواء زاد على المقدر أو نقص، { فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ } أي: مما تعرفون ومما لا يشق عليكم، ولهذا كان المصلي بالليل مأمورا بالصلاة ما دام نشيطا، فإذا فتر أو كسل أو نعس، فليسترح، ليأتي الصلاة بطمأنينة وراحة.ثم ذكر بعض الأسباب المناسبة للتخفيف، فقال: { عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَى } يشق عليهم صلاة ثلثي الليل أو نصفه أو ثلثه، فليصل المريض المتسهل عليه ، ولا يكون أيضا مأمورا بالصلاة قائما عند مشقة ذلك، بل لو شقت عليه الصلاة النافلة، فله تركها [وله أجر ما كان يعمل صحيحا]. { وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ } أي: وعلم أن منكم مسافرين يسافرون للتجارة، ليستغنوا عن الخلق، ويتكففوا عن الناس أي: فالمسافر، حاله تناسب التخفيف، ولهذا خفف عنه في صلاة الفرض، فأبيح له جمع الصلاتين في وقت واحد، وقصر الصلاة الرباعية.وكذلك { آخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ } فذكر تعالى تخفيفين، تخفيفا للصحيح المقيم، يراعي فيه نشاطه، من غير أن يكلف عليه تحرير الوقت، بل يتحرى الصلاة الفاضلة، وهي ثلث الليل بعد نصفه الأول.وتخفيفا للمريض أو المسافر، سواء كان سفره للتجارة، أو لعبادة، من قتال أو جهاد، أو حج، أو عمرة، ونحو ذلك ، فإنه أيضا يراعي ما لا يكلفه، فلله الحمد والثناء، الذي ما جعل على الأمة في الدين من حرج، بل سهل شرعه، وراعى أحوال عباده ومصالح دينهم وأبدانهم ودنياهم.ثم أمر العباد بعبادتين، هما أم العبادات وعمادها: إقامة الصلاة، التي لا يستقيم الدين إلا بها، وإيتاء الزكاة التي هي برهان الإيمان، وبها تحصل المواساة للفقراء والمساكين، ولهذا قال:{ وَأَقِيمُوا الصَّلَاةَ } بأركانها، وشروطها، ومكملاتها، { وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا } أي: خالصا لوجه الله، من نية صادقة، وتثبيت من النفس، ومال طيب، ويدخل في هذا، الصدقة الواجبة ؟ والمستحبة، ثم حث على عموم الخير وأفعاله فقال: { وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا } الحسنة بعشر أمثالها، إلى سبعمائة ضعف، إلى أضعاف كثيرة.وليعلم أن مثقال ذرة من الخير في هذه الدار، يقابله أضعاف أضعاف الدنيا، وما عليها في دار النعيم المقيم، من اللذات والشهوات، وأن الخير والبر في هذه الدنيا، مادة الخير والبر في دار القرار، وبذره وأصله وأساسه، فواأسفاه على أوقات مضت في الغفلات، وواحسرتاه على أزمان تقضت بغير الأعمال الصالحات، وواغوثاه من قلوب لم يؤثر فيها وعظ بارئها، ولم ينجع فيها تشويق من هو أرحم بها منها ، فلك اللهم الحمد، وإليك المشتكى، وبك المستغاث، ولا حول ولا قوة إلا بك.{ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ } وفي الأمر بالاستغفار بعد الحث على أفعال الطاعة والخير، فائدة كبيرة، وذلك أن العبد ما يخلو من التقصير فيما أمر به، إما أن لا يفعله أصلا أو يفعله على وجه ناقص، فأمر بترقيع ذلك بالاستغفار، فإن العبد يذنب آناء الليل والنهار، فمتى لم يتغمده الله برحمته ومغفرته، فإنه هالك.تم تفسير سورة المزمل

ثم قال تعالى "إن ربك يعلم أنك تقوم أدنى من ثلثي الليل ونصفه وثلثه وطائفة من الذين معك" أي تارة هكذا وتارة هكذا وذلك كله من غير قصد منكم ولكن لا تقدرون على المواظبة على ما أمركم به من قيام الليل لأنه يشق عليكم ولهذا قال "والله يقدر الليل والنهار" أي تارة يعتدلان وتارة يأخذ هذا من هذا وهذا من هذا "علم أن لن تحصوه أي الفرض الذي أوجبه عليكم "فاقرءوا ما تيسر من القرآن" أى من غير تحديد بوقت أي ولكن قوموا من الليل ما تيسر وعبر عن الصلاة بالقراءة كما قال في سورة سبحان "ولا تجهر بصلاتك" أي بقراءتك "ولا تخافت بها" وقد استدل أصحاب الإمام أبي حنيفة رحمه الله بهذه الآية وهي قوله "فاقرءوا ما تيسر من القرآن" على أنه لا يجب تعين قراءة الفاتحة في الصلاة بل لو قرأ بها أو بغيرها من القرآن ولو بآية أجزأه واعتضدوا بحديث المسيء صلاته الذي في الصحيحين "ثم اقرأ ما تيسر معك من القرآن" وقد أجابهم الجمهور بحديث عبادة بن الصامت وهو فى الصحيحين أيضا ان رسول الله قال "لا صلاة لمن لم يقرأ بفاتحة الكتاب" وفي صحيح مسلم عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال "كل صلاة لا يقرأ فيها بأم القرآن فهي خداج فهى خداج فهي خداج غير تمام" وفي صحيح ابن خزيمة عن أبي هريرة مرفوعا "لا تجزئ صلاة من لما يقرأ بأم القرآن".وقوله تعالى "علم أن سيكون منكم مرضى وآخرون يضربون في الأرض يبتغون من فضل الله وآخرون يقاتلون في سبيل الله" أي علم أن سيكون من هذه الأمة ذوو أعذار في ترك قيام الليل من مرضى لا يستطيعون ذلك ومسافرين في الأرض يبتغون من فضل الله في المكاسب والمتاجر وآخرين مشغولين بما هو الأهم في حقهم من الغزو فى سبيل الله وهذه الآية بل السورة كلها مكية ولم يكن القتال شرع بعد فهي من أكبر دلائل النبوة لأنه من باب الإخبار بالمغيبات المستقبلة ولهذا قال تعالى "فاقرءوا ما تيسر منه" أي قوموا بما تيسر عليكم منه قال ابن جرير حدثنا يعقوب حدثنا ابن علية عن أبي رجاء محمد قال: قلت للحسن يا أبا سعيد ما تقول فى رجل قد استظهر القرآن كله عن ظهر قلبه ولا يقوم به إنما يصلي المكتوبة؟ قال يتوسد القرآن لعن الله ذاك قال الله تعالى للعبد الصالح "وإنه لذو علم لما علمناه" "وعلمتم ما لم تعلموا أنتم ولا آباؤكم" قلت يا أبا سعيد قال الله تعالى "فاقرءوا ما تيسر من القرآن" قال نعم ولو خمس آيات وهذا ظاهر من مذهب الحسن البصري أنه كان يرى حقا واجبا على حملة القرآن أن يقوموا ولو بشيء منه في الليل ولهذا جاء في الحديث أن رسول الله صلى الله عليه وسلم سئل عن رجل نام حتى أصبح فقال "ذاك رجل بال الشيطان في أذنه" فقيل معناه نام عن المكتوبة وقيل عن قيام الليل. وفي السنن "أوتروا يا أهل القرآن" وفي الحديث الآخر "من لم يوتر فليس منا" وأغرب من هذا ما حكي عن أبي بكر بن عبدالعزيز من الحنابلة من إيجابه قيام شهر رمضان فالله أعلم. وقال الطبراني: حدثنا أحمد بن سعيد فرقد الحدرد حدثنا أبو أحمد محمد بن يوسف الزبيدى حدثنا عبدالرحمن عن محمد بن عبدالله بن طاوس من ولد طاوس عن أبيه عن طاوس عن ابن عباس عن صلى الله عليه وسلم "فاقرءوا ما تيسر منه" قال "مائه آية" وهذا حديث غريب جدا لم أره إلا في معجم الطبراني رحمه الله تعالى. وقوله تعالى "وأقيموا الصلاة وآتوا الزكاة" أي أقيموا صلاتكم الواجبة عليكم وآتوا الزكاة المفروضة وهذا يدل لمن قال إن فرض الزكاة نزل بمكة لكن مقادير النصب والمخرج لم تبين إلا بالمدينة والله أعلم وقد قال ابن عباس وعكرمة ومجاهد والحسن وقتادة وغير واحد من السلف إن هذه الآية نسخت الذي كان الله قد أوجبه على المسلمين أولا من قيام الليل واختلفوا في المدة التي بينهما على أقوال كما تقدم وقد ثبت في الصحيحين أن رسول الله صلى الله عليه وسلم قال لذلك الرجل "خمس صلوات في اليوم والليلة" قال هل علي غيرها؟ قال "لا إلا أن تطوع" وقوله تعالى "وأقرضوا الله قرضا حسنا" يعني من الصدقات فإن الله يجازي على ذلك أحسن الجزاء وأوفره كما قال تعالى "من ذا الذي يقرض الله قرضا حسنا فيضاعفه له أضعافا كثيرة" وقوله تعالى "وما تقدموا لأنفسكم من خير تجدوه عند الله هو خيرا وأعظم أجرا" أى جميع ما تقدموه بين أيديكم فهو لكم حاصل وهو خير مما أبقيتموه لأنفسكم في الدنيا قال الحافظ أبو يعلي الموصلي حدثنا أبو خيثمة حدثنا جرير عن الأعمش عن إبراهيم عن الحارث بن سويد قال: قال عبدالله قال رسول الله صلى الله عليه وسلم "أيكم ماله أحب إليه من مال وارثه؟" قالوا يا رسول الله ما منا من أحد إلا ماله أحب إليه من مال وارثه قال "اعلموا ما تقولون" قالوا ما نعلم إلا ذلك يا رسول الله قال "إنما مال أحدكم ما قدم ومال وارثه ما أخر" ورواه البخاري من حديث حفص بن غياث والنسائي من طريق أبي معاوية كلاهما عن الأعمش به. ثم قال تعالى "واستغفروا الله إن الله غفور رحيم" أى أكثروا من ذكره واستغفاره في أموركم كلها فإنه غفور رحيم لمن استغفره. آخر تفسير سورة المزمل ولله الحمد والمنة.

This is a Surah that Men of Sound Understanding receive Admonition from

Allah says,

إِنَّ هَـذِهِ

(Verily, this) meaning, this Surah.

تَذْكِرَةٌ

(an admonition,) meaning, men of understanding receive admonition from it. Thus, Allah says,

فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلاً

(therefore whosoever wills, let him take a path to His Lord.) meaning, from those whom Allah wills that they be guided. This is similar to the stipulation that Allah mentions in another Surah,

وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً

(But you cannot will, unless Allah wills. Verily Allah is Ever All-Knowing, Al-Wise.) (76:30)

Abrogation of the Obligation to offer the Night Prayer and a Mention of its Valid Excuses

Then Allah says,

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِن ثُلُثَىِ الَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَآئِفَةٌ مِّنَ الَّذِينَ مَعَكَ

(Verily, your Lord knows that you do stand a little less than two-thirds of the night, or half the night, or a third of the night, and also a party of those with you.) meaning, sometimes like this and sometimes like that, and all of these are done unintentionally. However, you all are not able to be consistent with the night prayer Allah has commanded you, because it is difficult for you. Thus, Allah says,

وَاللَّهُ يُقَدِّرُ الَّيْلَ وَالنَّهَارَ

(And Allah measures the night and the day.) meaning, sometimes the night and day are equal, and sometimes one of them will be longer or shorter than the other.

عَلِمَ أَلَّن تُحْصُوهُ فَتَابَ

(He knows that you are unable to pray the whole night,) meaning, the obligation which He prescribed for you.

مَا تَيَسَّرَ مِنَ الْقُرْءَانِ عَلِمَ

(So, recite you of the Qur'an as much as may be easy.) meaning, without specification of any set time. This means, stand and pray during the night as much as is easy (for you). Allah uses the term recitation (Qira'ah) to mean prayer (Salah). This is as Allah says in Surah Subhan (Al-Isra'),

وَلاَ تَجْهَرْ بِصَلاتِكَ

(And offer your Salah neither aloud) (17:110) meaning, your recitation.

وَلاَ تُخَافِتْ بِهَا

(Nor in low voice.) (17:110) Then Allah says,

أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَاقْرَءُواْ

(He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty, yet others fighting in Allah's cause.) meaning, He knows that there will be people of this nation who will have excuses for not praying the (voluntary) night prayer. They are those who are ill and therefore they are not able to perform it, and those who are traveling in the land seeking the bounty of Allah in business and trade, and others who will be busy with that which is more important to them. An example of this is going on expeditions to fight in the way of Allah. This Ayah, rather, this entire Surah was revealed in Makkah even though fighting was not legislated until after it was revealed. Thus, it is among the greatest of the signs of prophethood, because it informs about unseen matters of the future. Thus, Allah says,

مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ

(So recite as much of the Qur'an as may be easy,) meaning, stand and pray at night whatever is easy for you to do of it. Allah said;

وَأَقِيمُواْ الصَّلوةَ وَآتُواْ الزَّكَوةَ

(and perform Salah and give Zakah,) meaning, establish your obligatory prayers and pay your obligatory Zakah. This is a proof for those who say that Zakah was made obligatory in Makkah, but the various amounts of Nisab and how much was to be given was clarified in Al-Madinah. And Allah knows best. Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan, Qatadah and others from the Salaf have said, "Verily, this Ayah abrogated the standing for prayer at night that Allah previously made obligatory for the Muslims." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to a man,

«خَمْسُ صَلَوَاتٍ فِي الْيَوْمِ وَاللَّيْلَة»

(Five obligatory prayers during a day and a night (are obligatory).)" The man said, "Is there anything other than this (of prayer) that is obligatory upon me" The Messenger of Allah ﷺ replied,

«لَا، إِلَّا أَنْ تَطَوَّع»

(No, except what you may do voluntarily.)

The Command to give Charity and do Good Deeds

Allah says,

اللَّهَ قَرْضاً حَسَناً وَمَا

(and lend to Allah a handsome loan.) meaning, from charitable donations. For verily, Allah will reward for this the best and most abundant of rewards. This is as Allah says,

مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً

(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times) (2:245) Then Allah says,

تُقَدِّمُواْ لاًّنفُسِكُمْ مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ هُوَ خَيْراً وَأَعْظَمَ أَجْراً وَاسْتَغْفِرُواْ

(And whatever good you send before you for yourselves, you will certainly find it with Allah, better and greater in reward.) meaning, for all that you send before yourselves, you will get it (back) and it will be better than what you kept for yourselves in the worldly life. Al-Hafiz Abu Ya`la Al-Mawsili reported from Al-Harith bin Suwayd, from `Abdullah that Messenger of Allah ﷺ said,

«أَيُّكُمْ مَالُهُ أَحَبُّ إِلَيْهِ مِنْ مَالِ وَارِثِهِ؟»

(Which of you hold his wealth to be more beloved to him than the wealth of his heir) rThey said, "O Messenger of Allah! There is not a single one of us who does not hold his wealth to be more beloved to him than the wealth of his heir." The Messenger of Allah ﷺ then said,

«اعْلَمُوا مَا تَقُولُون»

(Know what you are saying!) They replied, "What do we know other than this, O Messenger of Allah" He then said,

«إِنَّمَا مَالُ أَحَدِكُمْ مَا قَدَّمَ، وَمَالُ وَارِثِهِ مَا أَخَّر»

(The wealth of one of you is only that which he sends forth, and the wealth of his heir is that which he leaves behind.) Al-Bukhari also recorded this Hadith. Then Allah says,

وَاسْتَغْفِرُواْ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

(And seek forgiveness of Allah. Verily, Allah is Oft-Forgiving, Most-Merciful.) meaning, remember Him and seek forgiveness from Him often for all of your matters. For verily, He is Most Forgiving, Most Merciful to whoever seeks His forgiveness. This is the end of the Tafsir of Surat Al-Muzzammil, and all praise and blessings are due to Allah.

Assuredly your Lord knows that you stand vigil less than two thirds of the night or at times a half of it or a third of it if read wa-nisfihi wa-thuluthihi then these constitute a supplement to thuluthay ‘two thirds’; if read wa-nisfahu wa-thuluthahu then a supplement to adnā ‘less than’ — his keeping vigil in the way mentioned is in accordance with what was enjoined on him at the beginning of this sūra — along with a group of those with you wa-tā’ifatun mina’lladhīna ma‘aka constitutes a supplement to the subject of the verb taqūmu ‘you stand vigil’ but it may also constitute although it is not certain a separating clause. The keeping vigil by some of his companions in this way indicates their emulation of him. Some of them could not tell how much of the night they had spent in prayer and how much of it had remained and would therefore keep vigil all night as a precaution; and so they used to keep vigil in this way for a whole year or more with their feet swollen until God alleviated matters for them. He exalted be He says and God keeps measures He keeps count of the night and the day. He knows that an softened in place of the hardened form its subject having been omitted that is to say annahu you will not be able to keep count of it that is the length of the night so that you may perform the vigil at the time in which it is required unless you stay up all night which is hard on you and so He has relented to you making you revert to what is easier. So recite as much as is feasible of the Qur’ān during prayer by performing as much prayer as is feasible. He knows that an softened in place of the hardened form that is to say annahu some of you will be sick while others will be travelling in the land seeking the bounty of God seeking of His provision through commerce and otherwise and others will be fighting in the way of God for each of the three groups mentioned the keeping of nightly vigil is hard and so God has alleviated things for them by enjoining on them what is feasible.

The Obligatory Nature of TahaudPrayer Abrogated

At the beginning of the Surah, the command 'stand at night (for prayer) ' prescribed the night-prayer for Allah's Messenger ﷺ as well as for the general body of Muslims. It was also obligatory for the prayer to be long, but they had a choice in its length. They had to pray for half the night or one-third of the night or two-thirds of the night. A group of noble Companions in the performance of this duty mostly followed the ` azimah (preferred original rule of law). As a result, they spent almost two-thirds of the night in prayer. They performed this prayer every night. During the day they would invite people to Islam and preach and attend to their personal needs. Most of the Companions were either labourers or businessmen. The Messenger's as well as the Companions' feet would swell on account of the long prayers. Waking at night was extremely difficult, and Allah was fully aware of the entire set-up, but it was pre-decreed in His knowledge that the difficulty is temporary and a passing phase. The purpose of this exercise is riyaclah 'ascetic discipline' of the Holy Prophet and his Companions. In the initial stages, they were in a condition of disequilibrium. Therefore, they were required to exert themselves in spiritual struggle and ascetic discipline, thus:

اِنَّا سَنُلْقِيْ عَلَيْكَ قَوْلًا ثَـقِيْلًا 'We are going to send down to you a weighty discourse. [ 73:5] '. The Holy Prophet was going to be handed over the service of the Qur'an which is much more difficult than this ascetic discipline. According to the Pre-eternal knowledge of Allah, when the ascetic discipline was completed and with His grace perfect balance was attained, asceticism was replaced by moderation. As a result, the obligatory nature of night-prayer was repealed. According to Ibn ` Abbas, the above verses merely cancelled the obligatory nature of night-prayer, but the basic tahajjud prayer remained intact as obligatory, When the five daily prayers were prescribed on the night of mi`’ raj, the obligatory nature of tahajjud prayer too was cancelled. And Allah knows best!

Apparently, this obligation was cancelled for Allah's Messenger as well as for the entire 'Ummah. However, it is still a supererogatory and laudable deed in the sight of Allah. Furthermore, there is no time or recitation constraint. Every person may perform the prayer according to his own ability in the time available to him and recite the Qur'an as much of it as is easy for him.

The Concept of Abrogation in Shari'ah

Legislating laws and abrogating them to proclaim new ones in their place is a routine practice in human governments and institutions. However, abrogation occurs sometimes in a piece of human legislation because the legislators did not fully comprehend the situation at the time of formulating a certain law, and are forced to amend it when they realize that the situation has changed and the law is no longer applicable in the new circumstances. At other times, a law might be proclaimed in the government gazette in keeping with the prevailing circumstances, but the legislators might not have foreseen that the circumstances might change. When that happens, the old law will have to be repealed and a new one J will have to be legislated and promulgated. It is inconceivable that these two forms of repeal will ever apply to Divine injunctions. F A third situation is that when the legislator formulates a law, he e foresees that in time to come conditions will change, as a result the law .it will no longer apply in toto in the changed condition. So, when the conditions alter, as the legislator had foreseen, he legislates a new law and makes it public as he had forethought. This is the only form of Y abrogation that can take place, and has been taking place in Divine e injunctions. It has always been the case that a certain piece of Divine law c was intended, from the very beginning, to remain in force for a limited ie time, but Divine Wisdom chose not to disclose this time limit from the people. Because of the general wordings of the legislation, the general 1Q community of people thought it was an immutable law whereas Allah had is pre-decreed it as a temporary law for a limited period of time. When its of temporary period was over, the law was with withdrawn. People took this y' as the abrogation of law whereas in reality it merely defined the time oe period. In other words, at that time it is made publicly known to the vs people that the law was not an immutable one, but promulgated for a limited period of time. Thus the period is now over and the law is no ell longer applicable.

There are many verses of the

Qur'n that have been repealed, and or the commoners find it difficult to grasp the wisdom underlying the repeal,

Holy Prophet. The word nafilah literally denotes 'additional', meaning 'additional obligation'. But according to the overwhelming majority, the correct view is that the obligatory nature of tahajjud prayer has been abrogated for Allah's Messenger, as well as the general body of Muslims. However, it still remains an act of supererogation for all. The above verse contains the phrase X5, 1 Ali nafilatan lak 'an additional prayer for you'. The word nafilah is used in its technical sense of nafl 'supererogatory'. If tahajjud is a nafl prayer for all, then it is not clear why addressing the Holy Prophet the verse adds lak 'for you' as if it is a distinctively voluntary act for the Holy Prophet. Please see Ma` ariful Qur'an, Vol. 5/pp533-543 for fuller explanation, especially pp536-537 for whether tahajjud is a mere nafl (voluntary) or sunnah mu'akkadah (the emphasised practice of the Holy Prophet)

The verse that abrogates the obligatory nature of tahajjud prayer starts from – اِنَّ رَبَّكَ يَعْلَمُ 'Your Lord knows _[ 73:20] ' and ends at فَاقْرَءُوْا مَا تَيَسَّرَ مِنْهُ ۙ '…Now, recite as much of the Qur'an as is easy (for you) [ 73:20] ' This verse was revealed one year or eight months after the initial verses of this Surah. Thus the obligatory nature of night-prayer was abrogated after a year. Musnad of Ahmad, Muslim, Abu Dawad, Ibn Majah and Nasa'I record a narration of Sayyidah ` A'ishah who stated that at the commencement of this Surah, Allah had prescribed the night-prayer. The Messenger of Allah and the blessed Companions constantly and consistently carried out the obligation for a year. Allah held back the last part of the Surah in the sky for twelve months. It was revealed after a year which abrogated the obligatory status of night-prayer and made concession - reducing its status to supererogation. [ Ruh-ul-Ma’ ani ]

عَلِمَ اَنْ لَّنْ تُحْصُوْهُ (…He knows that you cannot do it regularly…73:20). The word ihsa' literally denotes 'to count'. Some commentators interpret this verse as follows: Allah had not fixed the exact time for night-prayer. They were given the option of choosing time between one-third of the night to two thirds of it. But when the Companions were preoccupied with the prayer, it was difficult for them to calculate whether they had stayed up half the night, or one-third of the night, or two-thirds of the night, because in those days there were no watches or clocks to measure the time. Even if there were, it was not in keeping with their conditions of involvement in prayers to look at the time repeatedly. They would be absorbed in their prayers, so as to be oblivious to their environment. This is the significance of the phrase lan tuhsuhu. Other scholars say that the word ihsa' connotes the act of counting', signifying that Allah knows that you will not be able to keep count of the constant prayers during the lengthy hours and hours of sleep. The word ihsa' is also used in this sense, as is used in a Hadith in connection with the beautiful names of Allah, thus:

من احصاھا دخل الجنۃ

"He who keeps count of them will enter Paradise" meaning, to act fully according to the attributes and qualities of Allah, as indicated in His beautiful names. For fuller explanation, please see Ma` ariful Qur'an, Vol. 5/pp272-273 under the following verse: وَاِنْ تَعُدُّوْا نِعْمَةَ اللّٰهِ لَا تُحْصُوْهَا

'…And if you count the bounties of Allah, you cannot count them all. [ 14:34] '

فَتَابَ عَلَيْكُمْ (…therefore He turned to you in mercy…73:20). The word taubah originally means 'to turn'. Repentance for sins is also called taubah in Arabic, because the sinner turns away from his past sins and crimes. In this context, the word simply means 'to turn', that is, Allah took back the obligatory nature of the injunction of night-prayer. Then He says: فَاقْرَءُوْا مَا تَيَسَّرَ مِنَ الْقُرْاٰنِ ۭ (…Now, recite as much of the Qur'an as is easy … 73:20). That is, recite in tahajjud prayer which is no longer obligatory. It is supererogatory enjoying the status of sunnah or mustahab. No particular number of verses has been fixed for recitation of the Holy Qur'an in tahajjud prayer. So a worshipper may recite as much of it as is easy for him. This verse answers many legal questions that are available in books of jurisprudence.

وَاَقِيْمُوا الصَّلٰوةَ وَاٰتُوا الزَّكٰوةَ وَاَقْرِضُوا اللّٰهَ قَرْضًا حَسَنًا ۭ (And establish salah, and pay zakah, and advance to Allah a goodly loan….73:20). According to majority of the commentators, salah in this context refers to the five prescribed prayers that were made obligatory on the Night of Ascent (Mi` raj). This indicates that the night-prayer was obligatory for a year. In the meantime, the nocturnal journey took place, and the five daily prayers were prescribed. After that, the above verses were revealed and the obligatory nature of tahajjud prayer was abrogated. Towards the conclusion of the Surah, where it speaks of establishment of prayer, it refers to the five prescribed prayers. [ Ibn Kathir, Qurtubi and Al-Bahr-ul-Muhit ].

وَاٰتُوا الزَّكٰوةَ (…and pay zakah….73:20). Zakah refers to the prescribed zakah. However, it is popularly understood that zakah was prescribed two years after migration to Madinah whereas this verse is Makki and, as was said earlier, a consensus of scholarly opinion assigns the revelation of this Surah to the earliest period of the call. In response, some commentators express the view that this particular verse was revealed in Madinah. Ibn Kathir, however, says that zakah was prescribed in the earliest days of Islam, although its details, like exemption limit and the rate, were fixed in the second year of migration at Madinah. Even if the verse is treated as Makki, there should be no problem in taking the word zakah in its technical sense of prescribed zakah as Iruh-ul- Ma` ani explains in detail. Its full analysis will be found in this author's booklet entitled 'Nizam-e-Zakat'.

وَاَقْرِضُوا اللّٰهَ قَرْضًا حَسَنًا ۭ (…and advance to Allah a goodly loan….73:20). In other words, spend in the way of Allah as charitable donations. This would be as if one is advancing a loan to Allah who will multiply it many times and reward him most abundantly. This indicates Divine favour and grace towards him, and it also describes that Allah is the richest of all. The loan will not be lost, but will be richly returned. The command for Zakah has already been mentioned previously, therefore advancing a loan to Allah refers, according to most scholars, to other voluntary charitable donations in the cause of Allah as, for instance, spending on friends and relatives or utilizing for entertainment of guests or investing in the service of scholars and righteous people. Some scholars point out that besides the prescribed Zakah, there are other financial obligations imposed on man, such as maintenance of parents, wife and children. Thus the command to pay zakah in verse 20 covers the injunction of paying out the prescribed Zakah, while other financial obligations are covered by the words: '…advance to Allah a goodly loan [ 20] '.

وَمَا تُقَدِّمُوْا لِاَنْفُسِكُمْ مِّنْ خَيْرٍ (…whatever good you will send ahead for your own selves [ 73:20]. In other words, if man does good in his lifetime, it is better for him than advising someone else to do the good deed at the time of his death. This advice for doing good on behalf of the deceased includes financial worship and voluntary charitable donations. It also includes prescribed prayers, fasts and other prescribed worship or duties that were missed out or neglected, it is better to pay out the fidyah and/or kaffarah with one's own hands while he is living and be absolved of the responsibility rather than expecting the heirs to discharge it. They may do it or they may neglect to do it.

The Messenger of Allah once asked the blessed Companions: "Which of you holds his wealth to be dearer to himself than the wealth of his heirs?" They replied: "0 Allah's Messenger, there is not a single one of us who does not hold his wealth to be dearer to himself than the wealth of his heir." Allah's Messenger then said: "Consider carefully what you are saying." They submitted: "This is indeed our considered opinion. We do not know any better." He then said: "The wealth of one of you is only that which he sends forth, and the wealth of his heir is that which he leaves behind." [ Ibn Kathir from Abu Ya` la a1-Mawsili and said al-Bukhari transmitted it, reporting from Hafs Ibn Ghiyath and so on ].

Alhamdulillah

The Commentary on

Surah Al-Muzzammil

Ends here