O ti koji si umotan u svoju odjeću (odnosi se na Poslanika, sallallahu alejhi ve sellem).
Hỡi người đang cuộn mình trong chiếc áo của y (tức Thiên Sứ Muhammad)!
"Hai orang yang berselimut (Muhammad), bangunlah (untuk shalat) di malam hari, kecuali sedikit (dari padanya), (yaitu) seper-duanya atau kurangilah darinya sedikit, atau lebih dari seperdua itu. Dan bacalah al-Qur`an itu dengan perlahan-lahan. Sesung-guhnya Kami akan menurunkan kepadamu perkataan yang berat. Sesungguhnya bangun di waktu malam adalah lebih tepat (untuk khusyu') dan bacaan di waktu itu lebih berkesan. Sesungguhnya kamu pada siang hari mempunyai urusan yang panjang (banyak). Sebutlah nama Rabbmu, dan beribadahlah kepadaNya dengan penuh ketekunan. (Dia-lah) Rabb masyriq dan maghrib, tiada ilah (yang berhak disembah) melainkan Dia, maka ambillah Dia seba-gai pelindung. Dan bersabarlah terhadap apa yang mereka ucapkan dan jauhilah mereka dengan cara yang baik. Dan biarkanlah Aku (saja) bertindak terhadap orang-orang yang mendustakan itu, orang-orang yang mempunyai kemewahan dan beri tangguhlah mereka barang sebentar." (Al-Muzzammil: 1-11).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-5) Al-Muzzammil adalah orang yang menutupi badannya dengan baju semakna dengan kata al-Muddatstsir. Hal ini terjadi pada Rasulullah a ketika Allah سبحانه وتعالى memuliakan beliau dengan risalah. Allah سبحانه وتعالى memulainya dengan menurunkan wahyu dengan mengutus Jibril menemui beliau. Rasulullah a melihat sesuatu yang belum pernah beliau lihat sebelumnya dan tidak ada yang mampu bertahan atasnya melainkan hanya para rasul. Pada saat itu Rasulullah a gemetar kala melihat Jibril عليه السلام. Kemudian Rasulullah a pulang kepada istri beliau dan berkata, "Selimutilah aku, seli-mutilah aku." Rasulullah a menggigil ketakutan. Setelah itu da-tanglah Jibril dan berkata, "Bacalah!" Rasulullah a menjawab, "Aku tidak bisa membaca." Jibril memeluk erat beliau hingga Rasulullah a kelelahan, Jibril mengajarkan bacaan padanya lalu Rasulullah a pun membaca.[127]
Kemudian Allah سبحانه وتعالى menganugerahkan keteguhan padanya dan memberinya wahyu hingga mencapai tingkat yang belum pernah dicapai oleh para rasul sebelumnya. Subhanallah! Alangkah besar-nya perbedaan antara permulaan kenabian dan akhirannya. Karena itulah Allah سبحانه وتعالى berfirman kepada Rasulullah a dengan menyebut-kan sifat seperti ini yang dilihat pada beliau pada saat pertama kali. Allah سبحانه وتعالى memerintahkan Rasulullah a dengan berbagai ibadah yang berkaitan denganNya.
Selanjutnya Allah سبحانه وتعالى memerintahkan beliau untuk bersabar atas gangguan kaumnya lalu memerintahkan untuk tegar dengan perintahNya dan mengumumkan dakwah beliau kepada Allah سبحانه وتعالى. Allah سبحانه وتعالى memerintah beliau dengan ibadah yang paling mulia, yaitu shalat pada waktu yang paling mantap dan utama (qiyamul lail). Di antara rahmat Allah سبحانه وتعالى, Dia tidak memerintahkan Rasulullah a untuk menghidupkan seluruh malam dengan shalat, tapi Allah سبحانه وتعالى berfirman, ﴾ قُمِ ٱلَّيۡلَ إِلَّا قَلِيلٗا ﴿ "Bangunlah (untuk shalat) di malam hari, kecuali sedikit (darinya)." Selanjutnya Allah سبحانه وتعالى menentukannya, ﴾ نِّصۡفَهُۥٓ أَوِ ٱنقُصۡ مِنۡهُ ﴿ "(Yaitu) seperduanya atau kurangilah darinya," yakni dari se-perdua, ﴾ قَلِيلًا ﴿ "sedikit," misalnya sepertiganya, ﴾ أَوۡ زِدۡ عَلَيۡهِ ﴿ "atau lebih dari seperdua itu," lebih dari seperdua seukuran dua pertiga malam, ﴾ وَرَتِّلِ ٱلۡقُرۡءَانَ تَرۡتِيلًا ﴿ "dan bacalah al-Qur`an itu dengan perlahan-lahan," karena membaca al-Qur`an dengan perlahan bisa mendatangkan perenungan, pemikiran, bisa menggerakkan kalbu, beribadah dengan tanda-tanda kebesaran Allah سبحانه وتعالى serta bersiap-siaga secara sempurna untuk itu.
Allah سبحانه وتعالى berfirman, ﴾ إِنَّا سَنُلۡقِي عَلَيۡكَ قَوۡلٗا ثَقِيلًا ﴿ "Sesungguhnya Kami akan menurunkan kepadamu perkataan yang berat," yakni, Kami akan mewahyukan al-Qur`an yang berat ini padamu. Yang dimaksud dengan berat adalah makna-maknanya yang agung, sifat-sifatnya yang luhur. Untuk itu, sesuatu yang sifatnya seperti ini layak di-persiapkan, dibaca secara perlahan, serta merenungkan apa yang tercakup di dalamnya.
(6) Kemudian Allah سبحانه وتعالى menyebutkan hikmah dalam perin-tah qiyamul lail seraya berfirman, ﴾ إِنَّ نَاشِئَةَ ٱلَّيۡلِ ﴿ "Sesungguhnya bangun di waktu malam," yakni, shalat pada waktu malam setelah tidur, ﴾ هِيَ أَشَدُّ وَطۡـٔٗا وَأَقۡوَمُ قِيلًا ﴿ "adalah lebih tepat (untuk khusyu') dan bacaan di waktu itu lebih berkesan," yakni, lebih dekat mencapai maksud al-Qur`an sehingga sesuai dengan hati dan lisan, beban menjadi ringan, apa yang diucapkan bisa dipahami, dan urusannya menjadi lurus.
(7) Tidak seperti di siang hari, karena di waktu siang mak-sud-maksud ini tidak bisa dicapai. Karena itu Allah سبحانه وتعالى berfirman, ﴾ إِنَّ لَكَ فِي ٱلنَّهَارِ سَبۡحٗا طَوِيلٗا ﴿ "Sesungguhnya kamu pada siang hari mempunyai urusan yang panjang (banyak)," yakni, untuk memenuhi kebutuhan dan penghidupan yang menyebabkan hati sibuk dengan yang lain, tidak konsentrasi secara sempurna.
(8) ﴾ وَٱذۡكُرِ ٱسۡمَ رَبِّكَ ﴿ "Sebutlah nama Rabbmu," mencakup berbagai macam dzikir, ﴾ وَتَبَتَّلۡ إِلَيۡهِ تَبۡتِيلٗا ﴿ "dan beribadahlah kepadaNya dengan penuh ketekunan," yakni konsentrasi padaNya, sebab konsentrasi dan kembali kepada Allah سبحانه وتعالى adalah terputusnya hati dari seluruh makhluk dan penuh kecintaan terhadap Allah سبحانه وتعالى serta segala se-suatu yang bisa mendekatkan padaNya dan pada ridhaNya.
(9) ﴾ رَّبُّ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ ﴿ "(Dia-lah) Rabb masyriq dan maghrib," ini adalah isim jenis yang mencakup seluruh arah timur dan barat. Allah سبحانه وتعالى adalah Rabb seluruh timur dan barat serta segala cahaya yang ada padanya serta segala sesuatu yang menjadi maslahat miliknya dari alam atas dan alam bawah. Allah سبحانه وتعالى adalah Rabb segala sesuatu, Pencipta dan Pengaturnya. ﴾ لَآ إِلَٰهَ إِلَّا هُوَ ﴿ "Tiada tuhan yang berhak disembah melainkan Dia," yakni, tidak ada yang berhak disembah selain WajahNya Yang Agung Yang berhak diistimewa-kan dan dicintai, diagungkan dan dimuliakan, karena itu Allah سبحانه وتعالى berfirman, ﴾ فَٱتَّخِذۡهُ وَكِيلٗا ﴿ "Maka ambillah Dia sebagai pelindung," yakni Penjaga dan Pengatur untuk segala urusanmu.
(10) Pada saat Allah سبحانه وتعالى memerintahkan Rasulullah a untuk shalat secara khusus dan berdzikir secara umum di mana hal ter-sebut akan memberikan kemampuan kuat bagi seorang hamba untuk memikul beban dan pekerjaan berat, Allah سبحانه وتعالى memerintah-kan Rasulullah a untuk bersabar atas perkataan yang diucapkan oleh para penentang dan mereka yang mencelanya dan mencela risalah yang beliau bawa serta diperintahkan untuk terus menjalan-kan perintah Allah سبحانه وتعالى yang tidak dapat ditahan dan dihadang oleh siapa pun. Allah سبحانه وتعالى memerintahkan beliau untuk meninggalkan mereka secara baik-baik. Itulah cara menjauhi orang sekiranya ada maslahatnya dan tidak ada gangguannya. Rasulullah a bahkan memperlakukan mereka dengan meninggalkan dan berpaling dari perkataan-perkataan yang menyakiti. Allah سبحانه وتعالى juga memerintahkan beliau untuk mendebat mereka dengan cara yang baik.
(11) ﴾ وَذَرۡنِي وَٱلۡمُكَذِّبِينَ ﴿ "Dan biarkanlah Aku (saja) bertindak terha-dap orang-orang yang mendustakan itu," yakni, tinggalkan antara Aku dengan mereka. Aku akan membalas mereka, meski Aku memberi mereka waktu, bukan berarti Aku melalaikan mereka. Allah سبحانه وتعالى ber-firman, ﴾ أُوْلِي ٱلنَّعۡمَةِ ﴿ "Orang-orang yang mempunyai kemewahan," yakni para pemilik kenikmatan dan kekayaan yang bertindak melampaui batas pada saat Allah سبحانه وتعالى memperluas rizki mereka dan melapang-kan mereka berkat karuniaNya seperti disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ كـَلَّآ إِنَّ ٱلۡإِنسَٰنَ لَيَطۡغَىٰٓ 6 أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ 7 ﴿
"Ketahuilah! Sesungguhnya manusia benar-benar melampaui batas, karena dia melihat dirinya serba cukup." (Al-Alaq: 6-7).
Allah kemudian mengancam mereka dengan azab yang ada di sisiNya dengan berfirman,
O tu che sei avvolto nei tuoi abiti, (ovvero il Profeta, pace e benedizione di Allāh su di lui ﷺ),
Ô toi qui te couvre dans tes vêtements ! Il s’agit là du Prophète.
¡Tú, el arropado! (Es decir, el Profeta r).
Wahai orang yang menyelimuti diri dengan pakaian (maksudnya Nabi -ṣallallāhu 'alaihi wa sallam-)!
The Holy Prophet ﷺ is addressed in this verse with reference to a particular style of wrapping himself in his clothes. The first event of this kind occurred when the Holy Prophet received first revelation in the cave of Hira'. Being his first experience, he felt it very hard, and was caught by, a shivery cold, and once he reached home, he asked his blessed wife Khadijah ؓ to wrap him in a blanket which she did. Some narrations have reported another event: When the Holy Prophet was accused, by the pagans of Makkah, of being a magician who separated between friends, he felt aggrieved, and wrapped himself in his clothes out of grief. Addressing him with reference to these events is a loving style _ adopted by Allah Ta'ala to console him. (Muhammad Taqi Usmani)
Commentary
يَا أَيُّهَا الْمُزَّمِّلُ '0 you wrapped up in clothes [ 73:1] '. The word muzzammil literally means 'one wrapped up in clothes' and its near-synonym 'muddaththir' comes in the next Surah. The Holy Prophet ﷺ is addressed in this verse with reference to a particular style of wrapping himself in his clothes. The first event of this kind occurred when the Holy Prophet received first revelation in the cave of Hira'. Being his first experience, he felt it very hard, and was caught by a shivery cold, and once he reached home, he asked his blessed wife Khadijah ؓ to wrap him in a blanket which she did. A detailed account of this event is reported by Bukhari in the very first chapter of his book. Then the revelation stopped for some time. Speaking of this temporary break in the revelation [ termed as fatrat-ul-wahy ], Sayyidna Jabir ؓ reports that the Messenger of Allah ﷺ said in his narrative:
"Whilst I was walking along, I heard a voice from heaven and I raised up my eyes. Lo! The Angel that had appeared to me in Hira was sitting on a chair between heaven and earth, and I was struck with awe on account of him and returned home and said, Wrap me up, wrap me up [ zammiluni, zammiluni ]. Then Allah revealed the first five verses of Surah Al-Muddththir (chapter 74)." [ Bukhari and Muslim ]
According to this narrative, the Holy Prophet ﷺ is affectionately addressed as '0 you, enveloped in a mantle,' whereas in this Surah he is addressed as '0 you wrapped up in clothes'. Both forms of address are used affectionately and endearingly to console him. The latter title of address 'muzzammil' as it appears in this Surah could probably be connected to another incident (referred to in the footnote) but it, nonetheless, shows deep love and affection for the Holy Prophet ﷺ . [ Ruh-ul-Ma` ani ]. Having addressed him with this special title, the Holy Prophet ﷺ is told in the following verses that praying to Allah in the stillness of night [ salat-ut-tahajjud ] will prepare him for the heavy task entrusted to him. Some details of the night-prayer have also been set out.
Ey elbisesine sarılmış, bürünmüş olan! (Peygamber -sallallahu aleyhi ve sellem- kastediliyor.)
1- Ey elbisesine sarınıp bürünen!
2- Kalk ve birazı müstesnâ geceyi namazla geçir;
3- Yarısını veya ondan biraz azını.
4- Yahut da ondan biraz fazlasını. Kur’ân’ı da tertil üzere (ağır ağır ve tane tane) oku.
5- Şüphesiz Biz sana ağır bir söz vahyedeceğiz.
6- Çünkü gece kalkışı hem daha etkilidir hem de ondaki okuyuş daha düzgün ve sağlamdır.
7- Gündüz vakti ise senin uzun uğraşların vardır.
8- Rabbinin ismini an ve her şeyden yüz çevirip tamamiyle O’na yönel!
9- O, doğunun da batının da Rabbidir. O’ndan başka hiçbir (hak) ilâh yoktur. O halde O’na güvenip dayan!
10- Onların söylediklerine karşı sabret ve onlardan güzel bir şekilde uzaklaş.
11- Refah sahibi o yalanlayıcıları bana bırak ve onlara biraz mühlet tanı!
(Mekke’de inmiştir. 20 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-2. Müzzemmil, Müddessir gibi elbiseleri ile sarınıp örtünen, onlara bürünen demektir. Rasûlullah sallallahu aleyhi ve sellem, Allah’ın risaleti gibi büyük bir lütfa mazhar olup da O’nun Cebrail’i ona göndermek sureti ile vahyini indirmeye başladığı sırada bu şekilde örtünmüştü. Çünkü o, benzeri görülmedik ve rasûller dışında hiçbir kimsenin dayanamayacağı bir durum ile karşılaşmıştı.
İşte Peygamber, Cibril aleyhisselam’ı gördüğünde dehşete kapılmıştı. Hanımının yanına gelerek şiddetli bir titremeye tutulmuş halde:“Beni örtün, beni örtün!” demişti. Daha sonra Cibril aleyhisselam ona gelerek:“Oku” dedi. Peygamber: “Ben okuma bilmem” deyince, Cibril onu alıp bağrına sıkı sıkı bastırdı. Onun okumasını da ısrarla istedi. Sonunda Peygamber sallallahu aleyhi ve sellem okudu. Daha sonra Yüce Allah, ona sebat verdi ve ardı arkasına vahiyler gelmeye devam etti. Sonunda rasûllerden hiçbir kimsenin ulaşmadığı bir konuma geldi.
Gerçekten peygamberin nübüvvetinin başlangıcı ile nihaî noktası arasındaki fark pek büyüktür. Bundan dolayı Yüce Allah, ona ondan ilk olarak sadır olan bu vasfa uygun hitapta bulundu. Burada ona kendisi ile ilgili ibadetleri emretti. Sonra ona kavminin eziyetlerine tahammül ve sabır göstermesini, daha sonra da ona verdiği emri açıkça bildirmesini, onları açıktan açığa Yüce Allah’a davet etmesini istedi.
Yüce Allah, burada Peygamberine ibadetlerin en şereflisi olanını emretmiştir ki o da namazdır. Yine bu namazı vakitlerin en üstün ve en faziletlisinde edâ etmesini istemiştir ki, bu da gecedir.
Yüce Allah, Peygamberine rahmetinin bir tecellisi olarak ona gecenin tümünü namazla geçirmesini emretmeyip:“Kalk ve birazı müstesnâ geceyi namazla geçir” buyurmaktadır.
3-4. Daha sonra namaz kılınacak sürenin miktarını tesbit ederek:“Yarısını veya ondan” yarısından “biraz azını” üçte bir ve ona yakın bir süre namaz kıl. “Yahut da ondan” yarısından “biraz fazlasını!” Bu da gecenin üçte iki kadarı olur.
"Kur’ân’ı da tertil üzere (ağır ağır ve tane tane) oku.” Çünkü Kur’ân bu şekilde okunduğunda onun üzerinde iyiden iyiye düşünülebilir. Böylece Kur’ân ile kalp harekete geçer, onun âyetleri ile Allah’a ibadet eder ve kalp buna tam anlamı ile hazır hale gelir. O bakımdan Yüce Allah şöyle buyurmaktadır:
5. “Şüphesiz Biz sana ağır bir söz vahyedeceğiz.” Sana manaları pek büyük, nitelikleri pek üstün olan bu Kur’ân’ı bildireceğiz.
Bu vasıflara sahip olan bir Kitaba mazhar olmak için de gerçekten hazır olunmalı, o kitap tertil üzere okunmalı ve onun kapsadığı hususlar üzerinde tefekkür edilmelidir.
6. Daha sonra Yüce Allah, ona geceleyin namaz kılmayı emretmesindeki hikmeti söz konusu ederek şöyle buyurmaktadır:“Çünkü gece kalkışı” yani uyuduktan sonra geceleyin namaz kılmak “hem daha etkilidir, hem de ondaki okuyuş daha düzgün ve sağlamdır.” Yani Kur’ân’ın maksadının gerçekleştirilmesi ihtimali daha yüksektir. Bu esnada kalp ve dil arasında uyum sağlanır, meşguliyetler azdır. Okunan iyice anlaşılır ve Kur’ân-ı Kerîm dosdoğru bir şekilde okunabilir.
7. Gündüz ise durum böyle değildir ve bu maksatlar onda pek gerçekleştirilemez:“Gündüz vakti ise senin uzun uğraşların vardır.” Yani ihtiyaçların ve geçimin için gidip gelmek kalbi meşgul eder ve kişinin kendisini büsbütün Kur’ân’a vermesi kolay olmaz.
8. “Rabbinin ismini an” bu bütün zikir çeşitlerini kapsar “ve her şeyden yüz çevirip tamamiyle O’na yönel!” Yani her şeyle ilişkini keserek O’na yönel! Çünkü varlıklarla ilişkiyi kesip Yüce Allah’a yönelmek, kalbin bütün varlıklarla ilişkiyi koparıp onlardan uzaklaşması, Allah’ın muhabbetiyle, O’na yakınlaştırıcı ve O’nun rızasına eriştirici şeylerle dolup taşması demektir.
9. “O, doğunun da batının da Rabbidir.”Burada doğu ve batı birer cins/tür ismidir. Bütün doğuş ve batış yerlerini kapsar. O bakımdan Yüce Allah, bütün doğuların ve batıların, onlardaki bütün aydınlıkların Rabbidir. Ulvi ve süfli âlemde bu aydınlıklardan yararlanan varlıkların da Rabbidir. O, her şeyin Rabbi, yaratıcısı ve idare edicisidir.“O’ndan başka hiçbir (hak) ilâh yoktur.” O’nun yüce zatı dışında hiçbir mabud yoktur. Sevgi ve tazimin yalnızca kendisine tahsis olunmasına layık olan O’dur. Bundan dolayı şöyle buyurmuştur:“O halde O’na güvenip dayan!” Koruyucu ve bütün işlerini çekip çevirici olarak yalnız O’nu bil!
10. Yüce Allah, ona özel olarak namazı ve genel olarak zikri emretmişti. Bu yolla kul, ağırlıklara katlanma gücünü büyük ölçüde elde eder. Zor işleri yapabilme alışkanlığını kazanır.
Sonra ona kendisine karşı inatla direnenlerin, kendisine ve getirdiklerine dil uzatanların söylediklerine sabretmesini emretmiş, Allah’ın emri doğrultusunda yoluna devam ederek hiç kimsenin kendisini yolundan alıkoymaması gerektiğini bildirmiş ve onlardan güzel bir şekilde ayrılıp uzaklaşmasını istemiştir ki bu, maslahatın öyle gerektirdiği ve herhangi bir eziyet verme söz konusu olmayan bir uzaklaşmadır. Onu rahatsız edecek sözleri dolayısı ile onlardan yüz çevirip uzak durması ve onlarla en güzel yol hangisi ise onunla tartışması emredilmiştir.
11. “Refah sahibi o yalanlayıcıları bana bırak!” Sen onlarla Beni baş başa bırak, zira Ben onlardan intikam alacağım. Onlara mühlet verecek olsam dahi onları (azaba uğratmayı)ihmal etmeyeceğim.“Refah sahibi” ifadesi ile Allah'ın, kendilerine bol rızık ihsan edip geniş çapta lütuflarını bağışladığı, bu nedenle de azgınlaşan zengin kimseler kastedilmektedir.
Nitekim Yüce Allah şöyle buyurmaktadır:“Hayır, çünkü insan gerçekten azar, kendisini varlıklı ve ihtiyaç duymaz bir halde görünce.”(el-Alak, 96/6-7)
Daha sonra bunları nezdindeki ceza ve azaplar ile tehdit ederek şöyle buyurmaktadır:
O you wrapped up in your clothes (i.e. the Prophet (peace be upon him)).
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
The Command to stand at Night (in Prayer)
Allah commands His Messenger to cease being wrapped up, and this means to be covered during the night. He commands him to get up and stand in prayer to His Lord. This is as Allah says,
تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ
(Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them.) (32:16) Thus, the Prophet did as Allah ordered him, by standing for prayer at night. This was obligatory upon him alone, as Allah said,
وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) Here Allah explains how much prayer he should perform. Allah says,
يأَيُّهَا الْمُزَّمِّلُ - قُمِ الَّيْلَ إِلاَّ قَلِيلاً
(O you wrapped up! Stand all night, except a little.) Ibn `Abbas, Ad-Dahhak and As-Suddi all said,
يأَيُّهَا الْمُزَّمِّلُ
(O you wrapped up!) "This means, O you who are asleep." Qatadah said, "The one who is wrapped up in his garments." Concerning Allah's statement,
نِّصْفَهُ
(Half of it) means, instead of the whole night.
أَوِ انقُصْ مِنْهُ قَلِيلاًأَوْ زِدْ عَلَيْهِ
(A little less than that, or a little more.) meaning, `We have commanded you to stand in prayer for half of the night, either a little more than it or a little less. There is no hardship on you concerning that (slight increase or decrease).
The Way of reciting the Qur'an
Concerning Allah's statement,
وَرَتِّلِ الْقُرْءَانَ تَرْتِيلاً
(And Rattil the Qur'an Tartil.) meaning, recite it slowly, for that will help in understanding the Qur'an and contemplating it. This is how the Prophet used to recite. `A'ishah said, "He (the Prophet) used to recite the chapter slowly, so much so that it would be longer than chapters that were actually longer than it." In Sahih Al-Bukhari, it is recorded from Anas that he was asked about the recitation of the Messenger of Allah ﷺ , so he replied, "He used to elongate the letters." Then he (Anas) recited,
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.) (1:1) and he elongated "In the Name of Allah," and he elongated "The Most Gracious," and he elongated "The Most Merciful." Ibn Jurayj reported from Ibn Abi Mulaykah, who narrated from Umm Salamah that she was asked about the recitation of the Messenger of Allah ﷺ , so she said, "He used to pause in his recitation, verse by verse.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ - الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ - الرَّحْمَـنِ الرَّحِيمِ - مَـلِكِ يَوْمِ الدِّينِ
(In the Name of Allah, the Most Gracious, the Most Merciful. All praise is Allah's, the Lord of all that exists. The Most Gracious, the Most Merciful. The Only Owner of the Day of Recompense.) (1:1-4) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi. We have already mentioned the Hadiths which prove the recommendation of slow rhythmic recitation and beautification of the voice while reciting at the beginning of this Tafsir. For example, the Hadith which states,
«زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُم»
(Beautify the Qur'an with your voices.) and the Hadith,
«لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآن»
(He is not of us who does not chant nicely with the recitation of the Qur'an.) and the Hadith,
«لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُد»
(Verily, he has been given this windpipe from the windpipes of the family of Dawud.) Referring to Abu Musa. Abu Musa replied, "If I knew that you had been listening to my recitation, I would have truly beautified it for you." It has been narrated from Ibn Mas`ud that he said, "Do not scatter the (recitation of) Qur'an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter." This has been recorded by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il that he said, "A man came to Ibn Mas`ud and said, `I read the Mufassal chapters (from Qaf to An-Nas) last night in one unit of prayer.' Ibn Mas`ud said, `This is rushing like the haste of reciting poetry. the Most Merciful. The Only Owner of the Day of Recompense.) (1:1-4) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi. We have already mentioned the Hadiths which prove the recommendation of slow rhythmic recitation and beautification of the voice while reciting at the beginning of this Tafsir. For example, the Hadith which states,
«زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُم»
(Beautify the Qur'an with your voices.) and the Hadith,
«لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآن»
(He is not of us who does not chant nicely with the recitation of the Qur'an.) and the Hadith,
«لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُد»
(Verily, he has been given this windpipe from the windpipes of the family of Dawud.) Referring to Abu Musa. Abu Musa replied, "If I knew that you had been listening to my recitation, I would have truly beautified it for you." It has been narrated from Ibn Mas`ud that he said, "Do not scatter the (recitation of) Qur'an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter." This has been recorded by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il that he said, "A man came to Ibn Mas`ud and said, `I read the Mufassal chapters (from Qaf to An-Nas) last night in one unit of prayer.' Ibn Mas`ud said, `This is rushing like the haste of reciting poetry.
The Magnificence of the Qur'an
Allah then said,
إِنَّا سَنُلْقِى عَلَيْكَ قَوْلاً ثَقِيلاً
(Verily, We shall send down to you a Word Thaqil.) Al-Hasan and Qatadah both said, "The actions with it." It has also been said that it means it will be heavy at the time of its revelation due to its magnificence. This is similar to what Zayd bin Thabit said. He said, "The Messenger of Allah ﷺ received some revelation while his thigh was on top of my thigh, and my thigh was almost crushed due to it." Imam Ahmad recorded from `Abdullah bin `Amr that he said, "I asked the Prophet , `O Messenger of Allah! Do you feel anything when revelation comes (to you)' The Messenger of Allah ﷺ replied,
«أَسْمَعُ صَلَاصِلَ ثُمَّ أَسْكُتُ عِنْدَ ذَلِكَ، فَمَا مِنْ مَرَّةٍ يُوحَى إِلَيَّ إِلَّا ظَنَنْتُ أَنَّ نَفْسِي تُقْبَض»
(I hear a ringing and then I remain quiet when that occurs. There has not been a single time that revelation has come to me except that I thought that my soul was about to be taken (death).)" Ahmad was alone in narrating this. In the beginning of Sahih Al-Bukhari, it is recorded from `A'ishah that Al-Harith bin Hisham asked the Messenger of Allah ﷺ, "How does the revelation come to you" The Prophet replied,
«أَحْيَانًا يَأْتِي فِي مِثْلِ صَلْصَلَةِ الْجَرَسِ وَهُوَ أَشَدُّهُ عَلَيَّ، فَيُفْصَمُ عَنِّي وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِي الْمَلَكُ رَجُلًا فَيُكَلِّمُنِي فَأَعِي مَا يَقُول»
(Sometimes it comes to me like the ringing of a bell, and it is most severe upon me. Then this state passes away from me after I have grasped what is inspired. Sometimes the angel comes to me in the form of a man and talks to me and I grasp whatever he says.) `A'ishah added, "Verily, I saw him receiving revelation and I noticed the sweat dropping from his forehead on a very cold day as the revelation ended." This is the wording recorded by Al-Bukhari. Imam Ahmad recorded from `A'ishah that she said, "If the Messenger of Allah ﷺ received any revelation while he was on his riding animal, it would begin moving its Jiran intensely." The Jiran is the bottom of the neck. Ibn Jarir chose the interpretation that it (the revelation) is heavy in both ways simultaneously. This is as `Abdur-Rahman bin Zayd bin Aslam said, "Just as it is heavy in this world, it will also be heavy on the Day of Judgement in the Scales."
The Virtue of standing at Night for Prayer
Allah says,
إِنَّ نَاشِئَةَ الَّيْلِ هِىَ أَشَدُّ وَطْأً وَأَقْوَمُ قِيلاً
(Verily, rising (Nashi'ah) at night is better for understanding and more suitable for speech (recitation).) `Umar, Ibn `Abbas and Ibn Zubayr, all said, "The entire night is Nashi'ah." Mujahid and others said the same. It is said "Nasha'a" when a person stands at night to pray. In one narration from Mujahid he said, "(It is) after `Isha' (prayer)." This was also said by Abu Mijlaz, Qatadah, Salim, Abu Hazim and Muhammad bin Al-Munkadir. The point is that Nashi'ah of the night refers to its hours and its times, every hour of it is called Nashi'ah, so it refers to the periods of time. The purpose of this is that standing at night (for prayer) is better for training the heart and the tongue, and more conducive to recitation. Thus, Allah says,
هِىَ أَشَدُّ وَطْأً وَأَقْوَمُ قِيلاً
(is better for understanding and more suitable for speech (recitation).) meaning, more comprehensive for the matter of performing the recitation and better for understanding it than in the recitation of the day. This is because the daytime is the time for people to disperse and move about, to raise voices and be lively. Al-Hafiz Abu Ya`la Al-Mawsili said, "Ibrahim bin Sa`id Al-Jawhari told us that Abu Usamah told us that Al-A`mash informed us that Anas bin Malik recited this Ayah as: (إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَأَصْوَبُ قِيلًا) (`Verily, rising at night is better for understanding and more correct for the speech.') So a man said to him, `We recite it;
وَأَقْوَمُ قِيلاً
(more suitable for speech).' So Anas said to him, `Most correct (Aswab), most suitable (Aqwam), the best for preparation (Ahya') and similar words are all the same (in meaning)."' Thus, Allah continues saying,
إِنَّ لَكَ فِى النَّهَارِ سَبْحَاً طَوِيلاً
(Verily, for you in the day is lengthy Sabh.) Ibn `Abbas, `Ikrimah and "Ata' bin Abi Muslim, all said, "Leisure time and sleep." Abu Al-`Aliyah, Mujahid, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Sufyan Ath-Thawri, all said, "A long amount of leisure time." Qatadah said, "Leisure, aspirations and activities." `Abdur-Rahman bin Zayd bin Aslam said concerning the statement,
إِنَّ لَكَ فِى النَّهَارِ سَبْحَاً طَوِيلاً
(Verily, for you in the day is lengthy Sabh.) "This means for your needs. Therefore, leave the night open for your religious devotion. Allah said this when the (voluntary) night prayer was obligatory. Then, Allah blessed His servants, lightened the matter and removed its obligation." Then he recited,
قُمِ الَّيْلَ إِلاَّ قَلِيلاً
(Stand (to pray) all night, except a little.) to the end of the Ayah, then he recited,
إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِن ثُلُثَىِ الَّيْلِ وَنِصْفَهُ
(Verily, your Lord knows that you do stand less than two- thirds of the night, or half of it.) (73:20) until he reached,
مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ
(So recite of it what is easy.) (73:20) and Allah says,
وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(And Tahajjud in some parts of the night (also offer the Salah with it), as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) In fact, this is as true as what he (`Abdur-Rahman) said, The proof for this view is what Imam Ahmad recorded in his Musnad, that Sa`id bin Hisham divorced his wife and then traveled to Al-Madinah in order to sell some property he had with her. He intended to use its money to buy an animal and a weapon and then go for Jihad against the Romans until he died. In the process of this he met a group of his people and they informed him that a group of six men from his people had intended that in the time of the Messenger of Allah ﷺ, upon which he said,
«أَلَيْسَ لَكُمْ فِيَّ أُسْوَةٌ حَسَنَةٌ؟»
(Is there not for you all an excellent example in me) So he forbade them from that and made them testify that they would take their wives back. Then he (Sa`id) returned to us and informed us that he went to Ibn `Abbas and asked him about the Witr (prayer). Ibn `Abbas said, "Shall I not inform you of the person who is the most knowledgeable person on the earth about the Witr prayer of the Messenger of Allah ﷺ " He said, "Yes." Ibn `Abbas then said, "Go to `A'ishah and ask her, then return to me and inform me of what she tells you." He said, "Then I went to Hakim bin Aflah and requested him to go with me to her. But he said, `I do not want to be near her. Verily, I forbade her from saying anything concerning these two parties (the parties of `Ali and Mu`awiyah), but she refused and continued being involved with them (in their conflict).' So I adjured him by Allah, so he came with me and we entered upon her (in her house)." So she said, "Is this the Hakim that I know" He (Hakim) said, "Yes." Then she said, "Who is this that is with you" He said, "Sa`id bin Hisham." She said, "Who is Hisham" He said, "He is Ibn `Amir." She then asked Allah to have mercy upon him (`Amir). Then she said, "Yes, `Amir was a true man." Then I (Sa`id) said, "O Mother of the believers! Inform me about the character of the Messenger of Allah ﷺ." She replied, "Have you not read the Qur'an" I said, "Of course." Then she said, "Verily, the character of the Messenger of Allah ﷺ was the Qur'an." I was about to stand and leave, but then I remembered to ask about the night prayer of the Messenger of Allah ﷺ. I said, "O Mother of the believers! Inform me about the night prayer of the Messenger of Allah ﷺ." She said, "Have you not read the Surah,
يأَيُّهَا الْمُزَّمِّلُ
(O you wrapped up.) I said, "Of course." She then said, "Verily, Allah made standing at night (for prayer) obligatory at the beginning of this Surah. So the Messenger of Allah ﷺ and his Companions stood for an entire year during the night (in prayer) until their feet swelled. Allah held back the revelation of the end of this Surah for twelve months. Then, Allah revealed the lightening of this burden at the end of this Surah. Then, the standing for night prayer became voluntary after it used to be obligatory." I was about to leave when I remembered to ask her about the Witr prayer of the Messenger of Allah . So I said, "O Mother of the believers! Inform me about the Witr prayer of the Messenger of Allah ." She said, "We used to prepare his Siwak (toothstick) for him and his ablution water, and Allah would awaken him whenever He wished to awaken him during the night. Then, he would clean his teeth with the Siwak and perform ablution. Then, he would pray eight (Rak`ahs) units of prayer and he would not sit during them except at the end of the eighth one. At this point he would sit and remember his Lord the Most High, and supplicate to Him. Afterwards he would stand without saying the greeting of peace (Taslim). He would then pray a ninth unit of prayer and then sit. He would remember Allah Alone and then supplicate to Him (during this sitting). Then, he would say the greetings of peace (to conclude the prayer) making it audible to us. Then, he would pray two more units of prayer after this salutation of peace, while he would be sitting. So these are eleven units of prayer, O my son. Then, when he became older and heavier, he would perform Witr prayer with seven units of prayer, and then he would pray two extra units of prayer after them while sitting after the salutation of peace. So these are nine units of prayer, O my son. Whenever the Messenger of Allah used to pray a particular prayer, he liked to remain consistent in its performance. If he would ever be preoccupied from performing the night prayer by oversleeping, pain or illness, he would pray twelve units of supererogatory prayer during the day. I do not know of Allah's Prophet ever reciting the entire Qur'an in one night before morning nor did he fast an entire month other than the month of Ramadan." So I went to Ibn `Abbas and told him what she had said. Ibn `Abbas then said, "She has spoken truthfully and if I had went to her house I would have remained until she spoke directly to me and I could see her lips moving." This is how Imam Ahmad recorded this narration in its entirety. Muslim also recorded similarly in his Sahih. Ibn Jarir recorded from Abu `Abdur-Rahman that he said, "When the Ayah
يأَيُّهَا الْمُزَّمِّلُ
(O you wrapped.) (73:1) was revealed, the people stood in night prayer for an entire year until their feet and shins swelled. This continued until Allah revealed,
مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ
(So recite of it what is easy.) (73:20) Then the people relaxed." Al-Hasan Al-Basri and As-Suddi both said the same. `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning Allah's statement,
قُمِ الَّيْلَ إِلاَّ قَلِيلاً - نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً
(Stand (to pray) all night, except a little. Half of it or less than that, a little.) (73:2,3) "This became difficult on the believers. Then Allah lightened the matter for them and had mercy on them when He revealed after this,
أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ
(He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty.) until Allah says,
مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ
(So, recite you of the Qur'an as much as may be easy for you.) (73:20) So Allah made the matter easy - and unto Him is due all praise - and he did not make matters difficult." Then Allah says,
وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً
(And remember the Name of your Lord and (Tabattal) devote yourself to Him with complete devotion.) meaning, make much remembrance (Dhikr) of Him, devote yourself to Him and spend your time worshipping Him when you have completed your occupations and what you need from the affairs of your worldly matters. This is as Allah says,
فَإِذَا فَرَغْتَ فَانصَبْ
(So when you have finished (your occupation), devote yourself for Allah's worship.) (94:7) meaning, when you have completed your tasks and occupations, then busy yourself in His obedience and His worship so that you will have free time for leisure. The meaning of this was said by Ibn Zayd, or close to its meaning. Ibn `Abbas, Mujahid, Abu Salih, `Atiyah, Ad-Dahhak and As-Suddi, all said,
وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً
(And (Tabattal) devote yourself to Him with complete devotion.) "This means, make your worship solely for Him alone." Al-Hasan said, "Strive and devote yourself to Him." Ibn Jarir said, "A devout worshipper is called Mutabattil. An example of this is the reported Hadith that he (the Prophet ) forbade At-Tabattul, which means total devotion to worship while avoiding getting married." Allah said,
رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً
(Lord of the east and the west; La ilaha illa Huwa. So take Him a trustee.) meaning, He is the Owner and Controller of affairs in the eastern regions and the western regions. He is the One except whom there is no deity worthy of worship. Just as you single Him out for worship, you should also single Him out for reliance. Therefore, take Him as a guardian and trustee. This is as Allah says in another Ayah,
فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ
(So worship Him and rely upon him.) (11:123) It is also similar to His statement,
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
(You (Alone) we worship, and you (Alone) we ask for help.) (1:5) The Ayat with this meaning are numerous. They contain the command to make worship and acts of obedience exclusively for Allah, and to rely solely upon Him.
O nagbabalot ng kasuutan niya (tinutukoy ang Propeta – basbasan siya ni Allāh at batiin ng kapayapaan),
Salatlah pada malam hari kecuali sedikit saja darinya.
Offer prayer at night except for a little part of it.
Lève-toi et prie durant la nuit, excepté une petite partie.
magdasal ka sa gabi, maliban sa kaunting bahagi nito.
Ngươi hãy thức đêm mà đứng dâng lễ nguyện Salah trừ một ít thời gian nghỉ ngơi thôi.
prega durante la maggior parte della notte.
Realiza la oración por la noche, salvo una pequeña parte de ella.
Klanjaj po noći, osim mali dio nje.
Injunctions Pertaining to salat-ut-Tahajjud and its Abrogation
Reading into the titles muzzammil and muddaththir a consensus of scholarly opinion assigns the revelation of this Surah to the earliest period when the five daily prayers had not become obligatory. They were prescribed on the night of Holy Prophet's ﷺ Ascent to heavens. [ mi` raj ].
Imam Baghawl (رح) ، says, on the basis of Ahadith reported by Sayyidah ` A'ishah Siddigah ؓ and others, that 'night-prayer' was compulsory for the Holy Prophet ﷺ and the entire Muslim community until the five prayers were not prescribed.
This verse not only prescribes the night-prayer but it also prescribes to stand up in prayer from at least one quarter of the night, because the verse under comment basically commanded to stand up all night to pray except a little portion of it.
Imam Baghawi (رح) says, on the basis of narration of Ahadith, that the Holy Prophet ﷺ and the noble Companions ؓ in compliance with this command, spent the major portion of the night in tahajjud, so much so that their feet would swell and this exertion caused hardship and difficulty to them. This situation continued for a year. After that, towards the end of the Surah, the following injunction was revealed:
فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ
'...Therefore, recite as much of it as is easy_[ 73:20] '
It repealed the obligation of staying up for a long time, and granted them concession and permission to stay up for prayer as much as they could easily manage. This is transmitted by Abu Dawud and Nasa'i on the authority of Sayyidah ` A'ishah ؓ ، Sayyidna Ibn ` Abbas ؓ says that when the five prescribed prayers became obligatory on the night of mi` raj, the obligatory nature of tahajjud was abrogated. It was, however, retained as sunnah, because the Holy Prophet ﷺ performed it most regularly. Most of the blessed Companions ؓ were regular with their tahajjud as well. [ Mazhari ] Let us now analyze the wordings of the verses.
قُمِ اللَّيْلَ إِلَّا قَلِيلًا 'stand at night (for prayer) except a little_[ 73:2] '. The word al-lail with the definite article 'al' connotes 'the entire night', signifying that he should stay up the whole night for prayer except a little portion of it. As the word 'little' is indefinite, the verse further clarifies:
نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا 'half of it, or make it a little less, [ 3] or أَوْ زِدْ عَلَيْهِ make it a little more [ 73:4] '. This is explicative of the exception 'except a little'. A question may be raised here that 'a little' cannot be 'half. The answer is that the earlier portion of the night is spent in the prayer at maghrib and ` isha'. 'Half then refers to the half of the rest of the night. Its total in relation to the whole night amounts to 'a little'. The verse permits to reduce it a little less than half and it also permits to add to it a little more than half. Thus it was compulsory to stay up at least for a little over one fourth of a night for prayer.
Küçük bir bölümü hariç gece boyunca namaz kıl.
Pray for half of it if you wish, or pray for a little less than half until you reach one third.
Ngươi hãy dâng lễ nguyện Salah đến nửa đêm nếu muốn hoặc hãy dâng lễ nguyện Salah với thời gian ít hơn thế hoặc ít nhất là một phần ba thời gian của đếm.
Klanjaj pola noći ako želiš, ili klanjaj manje od pola, kako bi dostigao trećinu.
La moitié de la nuit si tu veux ou un peu moins que la moitié, jusqu’à en atteindre le tiers.
Magdasal sa kalahati nito kung niloob mo, o magdasal ka nang kaunti sa higit na kaunti sa kalahati hanggang sa umabot sa isang katlo,
Salatlah separuh malam jika engkau menghendaki atau salatlah kurang sedikit dari separuh malam hingga sampai sepertiganya.
Dilersen yarısını namaz kıl veya yarısından biraz daha azında kıl. Böylece üçte birini namaz kılmış olursun.
Prega per la sua metà, se vuoi, o prega per poco meno della metà, fino a raggiungere un terzo.
Ora la mitad de ella si lo deseas, o un poco menos de la mitad hasta llegar a un tercio.
Hoặc Ngươi hãy dâng lễ nguyện Salah trong đêm với thời gian nhiều hơn thế (2/3 thời gian của đêm), và khi đọc Qur'an Ngươi hãy đọc một cách nhịp nhàng và rõ chữ.
Ili klanjaj više, pa da bude dvije trećine, i Kur'an uči razgovijetno.
Atau tambahkan hingga sampai dua pertiga malam, dan bacalah Al-Qur`ān dengan perlahan-lahan dan memberi setiap huruf hak-haknya serta memperhatikan waqafnya.
Ou alors, un peu plus que la moitié jusqu’à en atteindre les deux tiers.
Literally ‘recite the Quran in slow, measured rhythmic tones’. This means ‘recite, paying full attention to the import of the content’. When recited like this, a two-way process between Quran and its reciter comes into play. For him, the Quran is an address or speech by God and his heart starts answering this address at every verse. In the Quran where there is any mention of God’s majesty, the reciter’s entire existence is strongly affected by the realisation of His greatness. When God’s blessings are enumerated in the Quran, the reciter’s heart overflows with gratitude; when God’s retribution is described in the Quran, the reciter trembles on reading it; when an order is laid down in the Quran, the feeling becomes intensified in the reciter that he should become the obedient subject of his Lord by carrying out that order
Veyahut üçte ikisine ulaşana dek, bu vakte biraz daha ekle. Kur’an okurken de açıkça ve ağır ağır, dikkatlice oku.
o magdagdag ka rito hanggang sa umabot sa dalawang katlo. Magpalinaw ka sa Qur’ān kapag bumigkas ka nito at magdahan-dahan ka sa pagbigkas nito.
O hasta llegar a dos tercios. Recita el Corán de manera clara y pausada.
Oppure aumenta fino a raggiungere i due terzi; scandisci il Corano mentre lo reciti e fallo adagio.
وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا '...and recite the Qur'an clearly with tartil (in a distinct and measured tone). [ 73:4] '. The word tartil , according to Imam Raghib as explicated in al-Mufradat, originally means 'to put together and arrange well the component parts of a word and speech and make it distinct'. The purport of the verse is to say that the Qur'an must not be recited in haste, but in a leisurely manner, distinctly, deliberately and in well-measured tone. At the same time, it is necessary to reflect on its meaning and message. [ Mazhari ]. The clause wa rattil is grammatically conjoined to qumil lail and signifies what is required to be done in tahajjud prayer. Although it comprises many components like tasbih, ruku ' (bowing), sujud (prostration) and so on, the verse indicates that the basic component of prayer is recitation of the Qur'an. The authentic Traditions bear testimony to the fact that the tahajjud prayer of the Holy Prophet ﷺ used to be prolonged very much. The noble Companions and their pupils followed the same pattern.
Ruling [ 1]
The verse under comment clarifies that the recitation of the Qur'an is required to be with tartil [ distinct recitation in well-measured tone ]. The Holy Prophet's ﷺ recitation fulfilled the requirements of tartil. Some people inquired from Sayyidah 'Umm Salamah ؓ about the Holy Prophet's ﷺ recitation of Qur'an in night-prayers. She emulated his recitation in which every single letter was clear and distinct. [ Tirmidhi, Abu Dawud, Nasal - as quoted by Mazhari ].
Ruling [ 2]
Tartil includes slow rhythmic recitation and beautification of the voice while reciting. Sayyidna Abu Hurairah ؓ narrates that the Messenger of Allah ﷺ said: "Allah does not listen to any recitation as much as he listens to the recitation of a Prophet who recites with a beautiful voice." [ Mazhari ].
Sayyidna ` Alqamah ؓ saw a person reciting with a beautiful voice and he exclaimed:
لقد رتّل القراٰن فداہ ابی و اُمِّی
"He has recited the Qur'an with tartil: May my parents be sacrificed to him!" [ Quriubi ].
In short, tartil basically signifies that the letters and the words must be pronounced clearly and distinctly that will help understanding the Qur'an, and paying due care to its meaning. Hasan al-Basri (رح) reports that Allah's Messenger ﷺ passed by a person who was reciting a verse of the Qur'an and weeping. He said to the people, 'Have you heard of the command of Allah' وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا '...and recite the Qur'an clearly with tartil (in a distinct and measured tone). [ 73:4] '? This is tartil which this person is doing. [ Qurtubi ]
Or increase it until you reach two thirds. Make the Qur’ān clear when you recite it and recite it slowly.
Tunay na Kami ay magpupukol sa iyo, O Sugo, ng Qur'ān. Ito ay isang sinasabing mabigat dahil sa nasaad dito na mga tungkulin, mga hangganan, mga patakaran, mga kaasalan, at iba pa sa mga ito.
I am going to send down on you, O Messenger, the Qur’ān, which is a heavy word, due to the obligations, limits, provisions, etiquettes etc. that it contains.
Literally ‘weighty words’ refers to that order for giving warning which is mentioned in the next chapter, ‘Arise and give warning’ ( 74:2 ). This means inform people about the hazards of the Hereafter. Undoubtedly this is the most difficult task in the world. For this, the missionary has to stand by the pure and unadulterated Truth, even if he becomes a stranger to all his people. He has to tolerate being tormented by the people, so that the relationship between him and his addressees remains unaffected till the last moment. He has to be unilaterally governed by the principles of patience and avoidance of confrontation, so that his status as da‘i should not be damaged.
Hỡi Thiên Sứ Muhammad, quả thật TA (Allah) sẽ sớm mặc khải xuống cho Ngươi Qur'an và Nó là lời phán nghiêm trọng bởi vì trong Nó có những bổn phận bắt buộc, những giới hạn, những luật lệ, những lễ nghĩa và đạo đức, ...
In verità, ti riveleremo, o Messaggero, il Corano, le cui parole sono importanti, a causa degli obblighi, dei precetti, delle leggi, dell'educazione e altro che esso contiene.
-Ey Peygamber!- Doğrusu sana; içinde bulunan farzlar, ceza hadleri, hükümler, edep ve bunlar dışında bulunanlar ile çok ağır bir söz olan Kuran’ı vahyedeceğiz.
Sesungguhnya Kami -wahai Rasul- akan menurunkan kepadamu Al-Qur`ān, yaitu perkataan yang berat karena berisi berbagai kewajiban, hudud, hukum, adab, dan lain sebagainya.
إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا ('We are going to send down to you a weighty discourse... 73:5) ' The word thagil means 'heavy' and the phrase 'weighty discourse' refers to the Qur'an, because the Qur'anic teachings of lawful and unlawful are permanently binding and carrying them out is the weightiest task for human nature, except those for whom Allah makes it easier. According to oft-quoted Ahadith, whenever a revelation descended upon the Holy Prophet t, he went into a trance and felt a peculiar sensation, so that even on an extremely cold day drops of sweat fell from his forehead, and he felt his body has become heavier. The Qur'anic revelation being 'a weighty discourse', his paroxysm was due to this sensation. If the Holy Prophet ﷺ received revelation while he was on his riding animal, it would begin to move the bottom of its neck intensely. [ Bukhari and others ].
The verse under comment prescribes tahajjud prayer on man, so that he may become accustomed to the difficulty of waking at night. This is a struggle against excess sleep and comfort of the carnal self. This exercise will make it easier to abide by the injunctions contained in the 'weighty discourse', that is, the Holy Qur'an.
O Poslaniče, mi ćemo ti objavljivati Kur'an, a to je težak govor, jer se u njemu nalaze obaveze, propisi, načini ponašanja i sl.
Mensajero, Al-lah te va a revelar el Corán, que es una palabra de gran peso debido a las creencias, obligaciones, leyes, veredictos y etiquetas que contiene.
Ô Messager, Nous allons te projeter le Coran qui contient des paroles sérieuses. Il renferme en effet des obligations, des peines, des jugements, des règles de bienséance ainsi que d’autres préceptes.
Quả thật thức đêm để dâng lễ nguyện Salah là việc làm nặng nhọc và khó khăn nhưng sẽ làm trái tim sáng suốt và lời nói đúng đắn.
Sesungguhnya waktu-waktu malam itu lebih menyentuh hati dan membuatnya khusyuk dengan bacaan dan lebih tepat pengucapannya.
Noćni sati su bolji za učenje jer će srce tada biti pribranije.
In verità, nelle ore notturne il cuore è più preparato alla recita e la voce è più appropriata.
Şüphesiz gece saatleri okunanlarla kalp daha uyumludur ve kıraat da daha doğrudur.
The hours of the night are more suited to the heart for recitation and more correct in speech.
Las horas de la noche permiten que el corazón se compenetre mejor en la recitación, y las palabras sean más certeras.
Les heures de la nuit sont plus propices à la concentration du cœur et à aux paroles justes.
Tunay na ang mga oras [ng pagsamba] sa gabi ay higit na matindi sa pagsang-ayon para sa puso kasabay ng pagbigkas [ng Qur'ān] at higit na tama sa pagsabi.
إِنَّ نَاشِئَةَ اللَّيْلِ ('Truly, rising by night [ for prayer of tahajjud ] is the most effective way to subdue (one's self) and to make speech more upright.... 73:6). The word nashi'ah, on the grammatical measure of ` afiyah, is an infinitive noun which signifies 'to rise by night for prayer'. Sayyidah ` A'ishah ؓ said that nashi'at-ul-lail means 'to rise by night for night-prayer after sleeping'. According to this definition, nashi'at-ul-lail refers to tahajjud prayer. Furthermore, the word tahajjud itself, literally, means 'to sleep at night and then wake up to perform the prayer'. Ibn Kaisan (رح) has said that prayer at the later part of the night is called nashi'at-ul-lail. Ibn Zaid (رح) says that performing prayer at any part of the night is nashi'at-ul-lail. Hasan al-Basri (رح) says that any prayer after the ` Isha' prayer is nashi'at-ul-lail. Ibn Abi Mulaikah ؓ says that he asked Sayyidna Ibn ` Abbas and Ibn Zubair u about the meaning of nashi'at-ul-lail, they replied as follows: الّیل کلّھا ناشٔۃ (The entire night is nashi'ah." - Mazhari)
There is no conflict in these interpretations. The point is that the terms nashi'ah of the night and qiyam of the night are general, and may refer to any hour of night. Thus the two terms apply equally to
performing night-prayer in any part of the night, especially the one performed after ` Isha' prayer as explained by Sayyidna Hasan al-Basri (رح) . However, the constant practice of the Holy Prophet ﷺ ، that of the overwhelming majority of the Companions and their pupils, and that of the righteous predecessors of the 'Ummah was that they performed this prayer in the later part of the night after waking from sleep, and therefore it is more virtuous, more meritorious and attracts more blessings. Performing any nafl [ voluntary ] prayer after ` Isha' prayer fulfills the sunnah requirement of nashi'ah of the night and qiyam of the night.
هِيَ أَشَدُّ وَطْئًا (...is the most effective way to subdue (one's self) and to make speech more upright... 73:6). The word wat'an, with the letter waw carrying fath [=a ], is an infinitive which means 'to subdue' or 'to suppress'. Given this meaning, the sense is that this time of night helps one to suppress his evil desires and keep them under, control. This meaning is adopted by Maulana Ashraf Ali Thanawi (رح) and the translation of the text is based on this interpretation. In another qira'ah (version), however, the word is pronounced 'wita'an'. It is an infinitive that means 'to conform'. On another occasion in the Qur'an, we come across the following verse wherein a verb derived from this root is contained. The word in that verse is used in the same sense, thus:
لِّيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللَّـهُ
'...so that they may conform (only) to the number of what Allah has sanctified - [ 9:37] '
Leading authorities on Tafsir, like Ibn Zaid and Ibn ` Abbas ؓ ، have interpreted the word in the same sense here. Ibn Zaid ؓ said that getting up in the night for prayer is the most effective means of making the heart, eye, ear and tongue to mutually correspond and conform. Ibn ` Abbas ؓ said that the phrase means that during this time there is the closest degree of conformity and harmony between the ear and the heart. This is because there is no noise at the time of night when most people are asleep and one will not be disturbed as one is during the daytime. At night time when the tongue recites the Qur'an, the ears will be conducive to listening to the recitation with due concentration, and the heart will be conducive to understanding and considering its meaning and message.
وَأَقْوَمُ قِيلًا (And to make speech more upright - 73:6) The word aqwam means 'more upright'. The verse signifies that the recitation of the Qur'an is more upright and concentrated, because during the night there are no noises and commotion to distract the heart or the mind.
In sum, the purport of the verse is to put forward the wisdom underlying the injunction of the 'night-prayer' for the common people. The preceding verse put forward its wisdom for the Holy Prophet ﷺ :
إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا
'We are going to send down to you a weighty discourse.[ 73:5] '.
The 'weighty discourse' was concerned specifically with the Holy Prophet ﷺ as it was revealed to him. But for common people, Night-Prayer has two characteristics: [ 1] bringing harmony between the heart and the tongue; and [ 2] peace of mind - making it easier to recite the Qur'an.
Tunay na ukol sa iyo sa maghapon ay isang malayang pagganap sa mga gawain mo, kaya nagpapakaabala ka sa mga ito sa halip ng pagbigkas ng Qur'ān kaya magdasal ka sa gabi.
Sesungguhnya pada siang hari kamu mempunyai kesibukan dengan pekerjaan-pekerjaanmu yang melalaikanmu dari salat, maka salatlah di malam hari.
Tandis que le jour, tu as à te préoccuper de tâches qui te distraient de réciter le Coran. Prie donc la nuit.
Sen, gündüz vaktinde işlerinle meşgul oluyorsun ve bunlar da seni Kur’an okumaktan alıkoyuyor. Öyleyse gece namaz kıl.
إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا (Surely, in daytime, you have a lengthy work to do... 73:7). The word sabhun, literally means, 'to flow, walk or move about' from which we also get the sense 'of swimming in the water' because when a swimmer swims in the water, he moves about in it freely without any obstruction. Here the word signifies 'long chain of engagements in the day' which refers to multifarious duties to be performed with alacrity, such as educating the people, preaching to them, reforming humanity, performing domestic chores, discharging social responsibilities and moving about to many other tasks and obligations.
The current verse explicates the third point of wisdom as to why night-prayer was enjoined. This relates both to the Holy Prophet ﷺ and the general body of the Muslim community. During the day the Holy Prophet ﷺ as well as other people have a long chain of engagements for which they disperse and move about as explained in the foregoing paragraph. As a result, it is difficult for them to concentrate on their worshipping activity. The night should be reserved for this purpose. A person should sleep according to his need and perform his night-prayer as well.
A Special Note
Jurists have said that the verse under comment confirms that scholars
Ti danju mnogo vremena trošiš u svojim poslovima, pa te to odvrati od učenja, zbog toga klanjaj po noći.
Durante el día tus tareas te mantienen ocupado y te distraen de recitar el Corán, por esa razón, ora en la noche.
In verità, durante il giorno sei occupato dai tuoi affari e questi ti impediscono di recitare il Corano, dunque prega durante la notte.
Quả thật, vào ban ngày Ngươi phải bận rộn với nhiều công việc khiến Ngươi không có thì giờ cho việc đọc Qur'an, vì vậy, Ngươi hãy dâng lễ nguyện Salah ban đêm.
In the day you are busy in your work, and are distracted from reciting the Qur’ān, so pray at night.
Evoque Allah en prononçant différentes formules d’évocation et consacre-toi totalement à Lui en L’adorant sincèrement.
Berzikirlah kepada Allah dengan bermacam-macam zikir dan fokuslah kepada Allah -Subḥānahu- dengan mengikhlaskan ibadahmu untuk-Nya.
Umalala ka kay Allāh sa pamamagitan ng mga uri ng pag-alaala, at maglaan ka [ng sarili] sa Kanya sa isang paglalaang may pag-uukol ng kawagasan sa pagsamba sa Kanya.
Remember Allah with various forms of remembrance, and devote yourself to Him (may He be glorified) fully by making your worship solely for Him.
Yüce Allah’ı çeşitli zikirlerle zikredin ve ibadetleri yalnızca ona halis kılıp, her şeyden koparak kendinizi yalnızca Allah -Subhanehu ve Teâlâ-'ya yöneltin.
Recuerda a Al-lah de distintas formas y conságrate plenamente a Él, adorándole solo a Él en monoteísmo.
وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ اِلَيْهِ تَبْتِيْلًا
(And remember the name of your Lord, and devote yourself to Him with exclusive devotion… 73:8). The word tabattul, literally, means 'to cut off oneself from entire creation to focus attention solely on the Creator to detach oneself from worldly things and devote oneself exclusively and sincerely to the service of Allah' The sentence: وَاذْكُرِ اسْمَ (And remember the name of your Lord...73:8) is grammatically conjoined to the sentence: 1 (Stand at night [ for prayer ].... 73:2) which enjoins upon the Holy Prophet to perform the night-prayer, and incidentally his attention is drawn in the following verse to special devotional activities in the course of the day: اِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيْلًا
'Surely, in daytime, you have a lengthy work to do. [ 73:7] ' But the verse 8 enjoins a devotional activity (remembering Allah) that can be performed at any time of day or night. In fact, it can be performed at all times and under all circumstances. Since it is inconceivable that the Holy Prophet would never remember Allah, the purport of enjoining Dhikr (Remembrance of Allah) is to emphasise ' keeping to it consistently' in the sense that there should be no laxity in it. [ MazharI ]. This is possible only if 'remembering Allah' is taken in its widest possible sense to include 'Reciting His name with tongue', 'Remembrance by heart' and also 'keeping one's body engaged in complying with the commands of Allah'. A narration of Sayyidah ` A'ishah Siddiqah reports the following: کان یذکر اللہ علی کل حین
"The Holy Prophet used to remember Allah at all times."
This Hadith is correct in terms of the wider concept of 'rememberance of Allah' just explained above. Obviously, the Holy Prophet did not make dhikr by his tongue when answering the call of nature as Ahadith distinctly confirm this, but Dhikr by heart is possible at all times. There are, however, two types of Dhikr by heart: [ 1] It may be done through 'imagined words'; [ 2] by reflecting and pondering on the Divine attributes of perfection. [ Shaikh Thanawi ].
The next injunction in this verse is: تَبَتَّلْ اِلَيْهِ تَبْتِيْلًا
..and devote yourself to Him with exclusive devotion. [ 73:8] '.
In other words, the Holy Prophet is to detach himself from worldly things and devote himself exclusively and sincerely to Allah. The general import of the verse imparts the injunction that when worshipping Allah, no partners should be associated with Him and the total worship and devotion should be solely for Him. In all his actions and movements, he should single out Allah for reliance. He should not take any creature as possessing the power of benefit and harm or as possessing the power of granting wishes and solving problems. Sayyidna Ibn Zaid , said that tabattul signifies 'to abandon the world and what is in it and focus attention on what is with Allah'. [ Mazhari ]. The tabattul which this verse enjoins is completely different from the concept and practice of monasticism which the Qur'an denounces elsewhere, thus:
وَرَهْبَانِيَّةَۨ ابْتَدَعُوْهَا
'...As for monasticism, it was invented by them [ 57:271' and a Hadith denounces it thus: لارھبانیۃ فی الاسلام
"There is no monasticism in Islam."
Rahbaniyyah or 'monasticism', in the technical language of Shari` ah, signifies 'to abandon the world and sever all ties which involves the giving up of all pleasures and all lawful and pure things, believing that doing so is 'worship' and thinking that without avoiding them one would not be able to attain the good pleasure of Allah. It also means to sever human relationships in such a manner that human rights are not taken care of or they are violated. This verse enjoins a different type of tabattul or severance of relationship. It means that one's relationship with human beings should not overpower his relationship with Allah - whether in terms of belief or in terms of practice. Such a detachment is not contradictory to any business relations, or social contracts and transactions, like marriage and family ties. In fact, they can be combined. Tabattul, in this sense, is the characteristic of all Prophets especially that of the Holy Prophet Muhammad. Their lives bear ample testimony to this type of tabattul which the pious elders alternatively term as Ikhlas (sincerity). [ Mazhari ]
An Important Note
In the matter of 'Allah's Remembrance' and 'detachment from the world', the venerable Sufis, whether belonging to the earlier generation or later generation, have always been forward. They said that there are only two steps with which they are exerting their effort to cover the distance and conquer the path day and night. The first step is to detach themselves from the creation and the second step is to reach Allah [ i.e. Their destination ]. The two steps are inseparable, in that where one is operational the other must operate; and if one does not operate, the other will not operate either. The two steps have been stated as two conjoined sentences, thus: وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ اِلَيْهِ تَبْتِيْلًا 'And remember the name of your Lord, and devote yourself to Him with exclusive devotion. [ 73:81'. In this context, dhikr Allah refers to constant Remembrance of Allah where there should be no failing, and at no time there should be forgetfulness. This maqam 'station' in Sufi terminology is referred to as wusul ila-Allah 'reaching out to Allah. The first statement states the second step and the second statement states the first step. Thus the statements state the order in reverse probably because in practice tabattul, in the sense given above, is prior to wusul ila-Allah which is achieved after the operation of the former. The main object of a salik (the spiritual traveller) is to achieve the second step, therefore the naturally occurring order has been changed and remembrance of Allah has been mentioned first. This also is meant to show the importance and virtue of remembrance of Allah. How well Shaikh Sa` di (رح) تعالیٰ has versified the two steps:
Worldly relationship is a barrier and brings no (eternal) benefit.
When you abandon these relations, you will be the one who reaches out to Allah.
Remembrance of Allah through Repetition of His Personal Name
The verse under comment whilst enjoining dhikrullah (remembrance of Allah) has referred to it as 'remembrance of the name of Allah by saying: And remember the name of your Lord - وَاذْكُرِ اسْمَ رَبِّكَ [ 73:8] ' and
not 'd remember your Lord'.
This indicates that the repetition of Allah's personal name 'Allah, Allah' is also desired and required form of dhikr and worship. [ Mazhari ]. Some scholars say that such repetition of His personal name is an 'innovation' (bid'ah), but this opinion is not correct. And Allah knows best!
Spominji Allaha raznim vidovima zikra i Njemu se iskreno u ibadetu posveti.
E menziona Allāh nei molteplici modi di menzionarLo, e dedicati completamente a Lui, gloria Sua, sincero nella tua devozione a Lui.
Ngươi hãy tụng niệm Allah với các lời tụng niệm khác nhau, và hãy gác bỏ mọi chuyện đời mà toàn tâm thờ phượng Allah.
The Lord of the East and the Lord of the West. There is none deserving of worship besides Him. So take Him as a Trustee Whom you rely on in all your affairs.
Il Dio dell'Oriente e il Dio dell'Occidente, nessuno viene realmente adorato all'infuori di Lui; prendiLo come tutore e affidati a Lui in tutte le tue questioni.
Allah là Thượng Đế của phương Đông và Thượng Đế của phương Tây, không có Đấng nào đáng được tôn thờ ngoại trừ Ngài duy nhất. Bởi thế, Ngươi - Thiên Sứ Muhammad - hãy nhận lấy Ngài làm Đấng Bảo Hộ cho Ngươi trong tất cả mọi sự việc.
Dia pemilik timur dan pemilik barat, tidak ada sesembahan yang berhak disembah selain-Nya, maka jadikanlah Dia sebagai pelindung-Mu yang engkau bersandar kepada-Nya dalam segala urusanmu.
رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَآ اِلٰهَ اِلَّا هُوَ فَاتَّخِذْهُ وَكِيْلًا (He is the Lord of the East and the West; there is no god but He; so take Him for [ your ] Guardian...73:9). The word wakil, lexicologically, refers to a 'person who has been given a task to do'. 'To take Allah as guardian' means that all matters and affairs should be entrusted to Allah. Technically, this is called tawakkul 'trust'.
The Holy Prophet ﷺ is given several injunctions in this Surah. This is the fifth injunction. Imam Ya` qub Karkhi says that from the beginning of the Surah up to this verse there is reference to the maqamat suluk 'journeying or a methodical travelling along the spiritual path through the various states and stations under the direction of a spiritual master or adept'. The references are as follows: [ 1] solitude at night to worship Allah; [ 2] preoccupation with Qur'an; [ 3] constant Remembrance of Allah; [ 4] severance of relationship with "everything-other-than-Allah, and [ 5] total trust in Allah. Preceding the last injunction about trust,
Allah's attribute is given, thus: رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ 'He is the Lord of the East and the West__[ 73:9] '. In other words, Allah is the Cherisher and Sustainer of the entire universe. He is responsible to fulfill the needs of all from the beginning to the end. He alone can assist in all matters. Just as He has been singled out for worship, so should He be singled out for reliance, and full trust must be put in Him. Anyone who trusts and relies on Allah will never be deprived of his needs as the Qur'an puts it:
'...And whoever places his trust in Allah, He is sufficient for him. _[ 65:3] '
The Correct Concept of Tawakkul [ Trust ]
Trust in Allah does not imply for anyone to avoid the apparent means of acquiring livelihood, or giving up the normal ways of saving oneself from any affliction. The ways and means that Allah has created for a particular purpose should not be abandoned while placing total trust in Allah. On the contrary, in order to achieve our purpose it is necessary for us to utilize the God-given power and causes at our disposal to the fullest extent, but we should not repose blind faith in material causes and means. But having adopted actions of choice, the result should then be left with Allah whose will is the Ultimate Cause of everything.
The Holy Prophet himself has explained tawakkul in this way. Imam Baghawi, in his Sharh-us-Sunnah, and Baihagi, in his Shu` ab-ul-'Iman, have cited the following Hadith:
ان نفسا لن تموت حتی تستکمل رزقھا، الا فاتقواللہ واجملوا فی الطلب۔
"Jibra'il (علیہ السلام) has inspired me with the thought that no person will ever die until he receives, in full, his sustenance that Allah has decreed for him. Therefore, fear Allah and be moderate in your search."
In other words, we should not be over-absorbed in quest for our needs so deeply that the attention of the heart is totally focused on the material causes and means. Instead, after adopting the ways and means to fulfill our needs, we should repose our total trust in and reliance upon Allah in the sense that without His will, no cause can bring any effect.
Tirmidhi transmits a Hadith on the authority of Sayyidna Abu Dharr Al-Ghifari that the Holy Prophet said: "Zuhd (Renunciation of the world) does not mean to turn lawful things into unlawful or squander the wealth Allah has given you. Renunciation of the world means to have more faith in the things that are in Allah's hands than what are in your hands." [ Mazhari ]
Gospodar istoka i Gospodar zapada, nema nikog ko se mimo Njega istinski obožava, pa samo Njega uzmi za zaštitnika na kojeg ćeš se oslanjati u svim svojim poslovima.
Al-lah es El Señor del Oriente y el Señor del Occidente. No hay otro que merezca adoración además de Él. Por lo tanto, tómalo como tu Protector y confíale todos tus asuntos.
Il est le Seigneur du Levant et le Seigneur du Couchant, point de dieu méritant d’être adoré autre que Lui. Prends-Le donc pour Protecteur à qui tu t’en remets pour toutes tes affaires.
O, doğunun ve batının Rabbidir. O'ndan başka hak bir mabut/ilah yoktur. Öyleyse bütün işlerinde O'na itimat etmek üzere O'nu vekil edin.
Ang Panginoon ng silangan at ang Panginoon ng kanluran, walang sinasamba ayon sa karapatan kundi Siya; kaya gumawa ka sa Kanya bilang Pinagkakatiwalaan na sumasandal ka sa kanya sa mga nauukol sa iyo sa kabuuan ng mga ito.
Endure patiemment les railleries et les insultes des dénégateurs et écarte-toi d’eux sans les offenser.
Strpi se na uvredama i ismijavanjima koja dolaze od strane poricatelja Objave i udalji se od njih bez nanošenja štete i uznemiravanja.
The Command to be Patient with the Harms of the Disbelievers and a Discussion of what They will rece
Allah commands His Messenger to be patient with what the foolish who reject him among his people say. Allah also commands him to keep away from them in a nice way. This means in a way that is not blameworthy. Then Allah says to him, as a threat and a warning to his people - and He (Allah) is the Most Great, Whose anger nothing can stand before,
وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ
(And leave Me alone to deal with the deniers, those who are in possession of good things of life.) meaning, `leave Me to deal with the rich rejectors, who own great wealth.' For verily, they are more able to obey than others besides them, and they are requested to give the rights (to people) because they have what others do not have.
وَمَهِّلْهُمْ قَلِيلاً
(And give them respite for a little.) meaning, for a little while. This is as Allah says,
نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ
(We let them enjoy for a little, then in the end We shall oblige them to (enter) a great torment.) (31:24) Thus, Allah says,
إِنَّ لَدَيْنَآ أَنكَالاً
(Verily, with Us are Ankal,) and these are fetters. Ibn `Abbas, `Ikrimah, Tawus, Muhammad bin Ka`b, `Abdullah bin Buraydah, Abu `Imran Al-Jawni, Abu Mijlaz, Ad-Dahhak, Hammad bin Abi Sulayman, Qatadah, As-Suddi, Ibn Al-Mubarak, Ath-Thawri and others have all said this.
وَجَحِيماً
(and Jahim.) This is a blazing fire.
وَطَعَاماً ذَا غُصَّةٍ
(And a food that chokes,) Ibn `Abbas said, "This means it will get stuck in the throat and it will not enter or come out."
وَعَذَاباً أَلِيماًيَوْمَ تَرْجُفُ الاٌّرْضُ وَالْجِبَالُ
(and a painful torment. On the Day when the earth and the mountains will (Tarjuf) shake,) meaning, they will quake.
وَكَانَتِ الْجِبَالُ كَثِيباً مَّهِيلاً
(And the mountains will be a heap of sand poured out.) meaning, they will become like hills of sand after they had been firm rocks. Then they will be utterly destroyed and nothing will remain of them. This will occur until the entire earth becomes a flat land and no curvature will be seen in it. Thus, there will be no valleys and no hills. This means that no part of it will be low or elevated.
Your Messenger is like the Messenger to Fir`awn, and You know what happened to Fir`awn
Then addresses the disbelievers of the Quraysh, and along with them the rest of mankind,
إِنَّآ أَرْسَلْنَآ إِلَيْكُمْ رَسُولاً شَـهِداً عَلَيْكُمْ
(Verily, We have sent to you a Messenger to be a witness over you,) meaning, witnessing your deeds.
إِنَّآ أَرْسَلْنَآ إِلَيْكُمْ رَسُولاً شَـهِداً عَلَيْكُمْ كَمَآ أَرْسَلْنَآ إِلَى فِرْعَوْنَ رَسُولاً - فَعَصَى فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَـهُ أَخْذاً وَبِيلاً
(as We did send a Messenger to Fir`awn. But Fir`awn disobeyed the Messenger; so We seized him with a severe punishment.)
أَخْذاً وَبِيلاً
(severe punishment) Ibn Abbas, Mujahid, Qatadah, As-Suddi, and Ath-Thawri said that this means severe. This means, `you should beware of denying this Messenger, lest you be afflicted by that which befell Fir`awn. Allah seized him with the seizing of One Mighty and Powerful.' This is as Allah says,
فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(So Allah seized him with punishment for his last and first transgression.) (79:25) `Therefore, you will be even more deserving of destruction and ruin if you deny your Messenger, because your Messenger is more noble and a greater than Prophet Musa, the son of `Imran.' This has been reported from Ibn `Abbas and Mujahid.
The Threat of the Day of Judgement
Allah says,
فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْماً يَجْعَلُ الْوِلْدَنَ شِيباً
(Then how can you proctect yourselves from the punishment, if you disbelieved, on a Day that will make the children gray-headed) Ibn Jarir quoted in the recitation of Ibn Mas`ud: "How can you, O people, fear a Day that makes the children grey-headed, if you disbelieve in Allah and do not testify to Him" So the first interpretation would mean, `how can you attain safety for yourselves from the Day of this great horror if you disbelieve' It could imply the meaning, `how can you all attain piety if you disbelieve in the Day of Judgement and reject it.' Both of these meanings are good. However, the first interpretation is closer to the truth. And Allah knows best. The meaning of Allah's statement,
يَوْماً يَجْعَلُ الْوِلْدَنَ شِيباً
(On a Day that will make the children gray-headed) is that this will happen due to the severity of its horrors, its earth- quakes and its distur- bing confusion. This is when Allah will say to Adam, "Send a group to the Fire." Adam will say, "How many" Allah will then reply, "From every thousand, nine hundred and ninety-nine to the Fire, and one to Paradise." Then Allah says,
السَّمَآءُ مُنفَطِرٌ بِهِ
(Whereon the heaven will be cleft asunder) Al-Hasan and Qatadah both said, "This means, because of it (the Day of Judge- ment), due to its severity and its horror." Then Allah says,
كَانَ وَعْدُهُ مَفْعُولاً
(His promise is certainly to be accomplished.) meaning, the promise of this Day will be fulfilled. This means it will occur and there is no way around it, and it will come to pass and there is no avoiding it.
Sé paciente ante las burlas y los insultos de los que te desmienten, y apártate de ellos sin causar perjuicio.
Bersabarlah terhadap ucapan orang-orang yang mendustakanmu berupa olok-olokan dan cercaan dan tinggalkanlah mereka dengan cara yang tidak menyakiti.
Seni yalanlayanların alay ederek ve söverek sana söylediklerine sabret. Bir sıkıntıya sebep vermeyecek şekilde onlardan uzaklaş.
Magtiis ka sa sinasabi ng mga tagapagpasinungaling gaya ng pangungutya at panlalait, at umiwan ka sa kanila ayon sa isang pag-iwang walang pananakit.
Ngươi hãy kiên nhẫn và chịu đựng trước điều những kẻ phủ nhận đã nói từ những lời giễu cợt và xúc phạm, Ngươi cứ bỏ mặc họ một cách tốt đẹp đừng gây phiền hạ cho họ.
E sopporta le derisioni e gli insulti dei rinnegatori, e allontanati da loro senza far loro del male.
Be patient over the mockery and abuse uttered by those who deny, and leave them in a manner that causes no harm.
وَاصْبِرْ عَلٰي مَا يَقُوْلُوْنَ وَاهْجُرْهُمْ هَجْرًا جَمِيْلًا
(And bear patiently what they say, and part with them in a beautiful manner...73:10). According to Imam Karkhi (رح) تعالیٰ ، this is the sixth injunction given to the Holy Prophet that he should bear with patience and fortitude the jibes, opposition and persecution of his enemies. Perfect patience is the supreme station of suluk (methodical travelling along the spiritual path). Spiritual reformers expend their entire strength, energy and life in reforming the deviant people. In return, they have to hear vile language, they are persecuted and wronged in many different ways. In return, they exercise sabr (patience) in a beautiful manner. In other words, they do not even entertain the thought of revenge. This is the supreme station, which in Sufi terminology, is attained only after fana' kamil: 'complete negation of selfish desires'.
وَاهْجُرْهُمْ هَجْرًا جَمِيْلًا and part with them in a beautiful manner...73:10). The word hajr, literally, denotes 'to give up something in a state of grief, anger and temper'. The verse means that rejecters of Truth utter words that hurt. He should not take revenge, but maintain no relations with them either. At the time of severing relations, it is natural for man to utter words of complaint and disgust. Therefore, Allah's Messenger is told to cut off relations with the rejecters of Truth, but he must maintain his dignity and integrity. Hence, the verse contains the grammatically restricted cognate accusative, hajran jamilan, 'in a beautiful manner'. The high status and the exalted standard of character require that the Holy Prophet should restrain himself from making any abusive remarks at the deniers of Truth.
Some scholars of Tafsir say that the injunction of this verse is repealed by verses of jihad which were revealed later on. But a careful analysis indicates that the injunction is not repealed. The above verses enjoin patience and steadfastness in the face of what the enemies say and cutting off from them courteously. This is not in conflict with verses that deal with reproof, punishment and armed struggle that were revealed subsequently. The injunction of this verse is applicable at all times and under all circumstances, whereas jihad is reproof and punishment, and is a specific injunction to be applied under specific conditions. Islamic jihad and armed struggle is not a matter of taking revenge or expression of anger, which could be in conflict with patience and fortitude or courteous severance. It is purely acting on the Divine command as is patience and courteous severance under general circumstances. Up to this point the Holy Prophet ﷺ was commanded to be steadfast and to abstain from revenge. The next verse, reprimands the deniers of Truth that instead of being grateful to Allah for "ease and plenty" provided for them, they reject the Divine Message:
Huwag kang pumansin sa lagay ng mga tagapagpasinungaling na mga may pagtatamasa sa mga minamasarap sa Mundo, hayaan mo Ako sila, at maghintay ka sa kanila nang kaunti hanggang sa pumunta sa kanila ang taning nila.
Janganlah engkau pedulikan urusan orang-orang yang mendustakanmu yang hanya menikmati kenikmatan dunia, biarkanlah Aku yang mengurusi mereka dan tunggulah sebentar hingga ajal mereka datang.
Ne te soucie pas de ces dénégateurs amateurs de plaisirs terrestres, laisse-les Moi et attends peu de temps avant que le terme de leurs vies n’échoie.
Dünya nimetlerine dalmış o yalanlayanların durumuna sen önem verme, onları bana bırak. Ecelleri gelene kadar onları biraz bekle.
Ngươi chớ quan tâm đến vụ việc của những kẻ vô đức tin giàu có đang hưởng lạc thú trên cõi trần, Ngươi cứ để mặc TA (Allah) xử lý chúng (theo cách của TA), cứ để mặc chúng thêm một thời gian ít ỏi cho tới khi kỳ hạn của chúng chấm dứt.
وَذَرْنِيْ وَالْمُكَذِّبِيْنَ اُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيْلًا (And leave Me [ to deal ] with the deniers, the people of luxury, and give them respite for a while....73:11). The 'deniers' are referred to as 'the people of luxury'. The word na` mah', the first letter [ n ] bearing lath [=a ], signifies 'ease and plenty; abundance of wealth and children'. This indicates that people who live a life of ease, plenty and luxury can only be the ones who deny the Hereafter. These things do often fall to the lot of the believers, but they do not intoxicate them. Therefore, even when they live a life of luxury, their hearts are never, at any time, empty of the thought of the Hereafter. Only the deniers of the Hereafter will live a life of luxury that is neglectful of the Hereafter.
Nemoj se zanimati onima koji poriču, u raskošu ovog svijeta žive, nego ih prepusti Meni i ostavi ih malo dok im čas određeni ne dođe.
E non preoccuparti dei rinnegatori che cercano i piaceri della vita e lascia che Mi occupi di loro, e attendi un pò che giunga il loro termine.
No te preocupes por el estado de los que desmienten la verdad, los que se ciegan por los placeres de este mundo. Déjaselos a Al‑lah y ten paciencia hasta que llegue el momento señalado.
Do not be concerned about the state of those who deny, those who enjoy the pleasures of the world. Leave them to Me and wait a little for them until their appointed time comes.
Tunay na taglay Namin sa Kabilang-buhay ay mga panggapos na mabigat at isang apoy na nagsisiklab,
En el Más Allá, Al-lah dispone de cadenas pesadas y un fuego ardiente.
Sesungguhnya Kami mempunyai belenggu-belenggu yang berat dan api yang menyala-nyala di akhirat kelak.
Quả thật vào Ngày Sau, ở nơi TA có những sợi dây xích nặng trịch cùng với lửa bừng bừng cháy.
Şüphesiz ahirette ağır boyunduruklara ve tutuşturulmuş bir ateşe sahibiz.
In verità, nell'Aldilà possediamo pesanti catene e Fuoco ardente,
اِنَّ لَدَيْنَآ اَنْكَالًا وَّجَحِــيْمًا (Surely with Us are fetters and flaming fire, and food that chokes, and a painful punishment...73:12-13). The terrible punishment of the Hereafter is described in these verses. First, there is the mention of ankal which is the plural of nakal. It denotes 'fetter, chain, shackle'. Then, there is the mention of 'flaming fire'. Then, verse [ 13] describes the 'choking food' the inmates of Hell will be given to eat.
The word ghussah literally denotes 'a thing by which one is choked'. For example, a morsel may block the throat in such a way as it can neither be swallowed nor can it be brought up. The inmates of Hell will be given Bari` and zaqqum (thorny fruits) to eat. These fruits fit the description.
Sayyidna Ibn ` Abbas ؓ said: "In it will be thorns of fire that will
choke." [ God save us!].
"Sesungguhnya pada sisi Kami ada belenggu-belenggu yang berat dan neraka yang bernyala-nyala, dan makanan yang menyum-bat di kerongkongan dan azab yang pedih. Pada hari bumi dan gunung-gunung bergoncangan, dan menjadilah gunung-gunung itu tumpukan pasir yang beterbangan." (Al-Muzzammil: 12-14).
(12-13) Maksudnya, sesungguhnya di sisi Kami terdapat ﴾ أَنكَالٗا ﴿ "belenggu-belenggu yang berat," siksa yang berat yang Kami jadikan siksaan bagi orang yang terus menerus berada di atas apa yang membuat murka Allah سبحانه وتعالى, ﴾ وَجَحِيمٗا ﴿ "dan neraka yang bernyala-nyala," yaitu api yang berkobar, ﴾ وَطَعَامٗا ذَا غُصَّةٖ ﴿ "dan makanan yang menyumbat di kerongkongan," karena pahit, buruk, amat tidak enak, dan berbau busuk, ﴾ وَعَذَابًا أَلِيمٗا ﴿ "dan azab yang pedih," yang menyakit-kan dan mengerikan.
(14) Hal itu akan terjadi ﴾ يَوۡمَ تَرۡجُفُ ٱلۡأَرۡضُ وَٱلۡجِبَالُ ﴿ "pada hari bumi dan gunung-gunung bergoncangan," karena huru-hara dahsyat, ﴾ وَكَانَتِ ٱلۡجِبَالُ كَثِيبٗا مَّهِيلًا ﴿ "dan menjadilah gunung-gunung itu tumpukan pasir yang beterbangan," yakni seperti pasir berhamburan kemudian terhempas setelah itu sehingga menjadi seperti debu yang berserakan.
Nous avons pour eux, dans l’au-delà, de lourdes chaînes et un Feu ardent,
12- Çünkü bizim yanımızda ağır prangalar ve yakıcı bir ateş vardır.
13- Boğazı tıkayıp kalan bir yiyecek ve can yakıcı bir azap vardır.
14- O gün yeryüzü ve dağlar sarsılır ve dağlar akıp giden kum yığınları gibi olur.
12. “Çünkü bizim yanımızda ağır prangalar ve yakıcı bir ateş var.” Oldukça şiddetli bir azap vardır. Biz, bunu Allah’ı gazaplandıran işleri yapmaya devam eden kimseler için ibretli bir ceza olmak üzere hazırladık. “Ve yakıcı” oldukça kızgın “bir ateş var.”
13. Çok acı, çirkin, korkunç, tadı tiksinti verici, kokusu son derece kötü ve iğrenç olduğu için “boğazı tıkayıp kalan bir yiyecek ve can yakıcı” dehşet verici çapta acı ve ızdırap verici “bir ateş vardır.”
14. İşte bunlar, öyle bir günde gerçekleşecek ki pek büyük dehşetten dolayı “o gün yeryüzü ve dağlar sarsılır.” O sapasağlam, yerinden oynamayan “dağlar” dağılan, yukarıdan aşağı “akıp giden kum yığınları gibi olur.” Bundan sonra da etrafa savrularak darmadağın olurlar.
Kod nas na onome svijetu ima teških lanaca i vatre rasplamsale.
In the afterlife, I have heavy chains and a blazing fire.
And a food that chokes the throats because of its extreme bitterness, and a painful punishment, in addition to the above.
Và có thức ăn làm nghẹn cổ họng vì vị cực đắng của nó, có sự trừng phạt vô cùng đau đớn.
Kami juga mempunyai makanan yang menjadikan kerongkongan tersedak karena sangat pahit dan mempunyai siksa yang menyakitkan sebagai tambahan atas hal tersebut.
Biće i hrane koja će zbog gorčine u grlu zastajati i biće neizdržive patnje, još više nego ranije.
Geçmiş olanlara ek olarak, acılığının aşırılığından boğazda kalan bir yemek ve çok acı veren bir azap var.
une nourriture dont l’amertume fait suffoquer ainsi qu’un châtiment douloureux, en plus de ce qui a été mentionné.
Y de una comida tan amarga que se atraganta, además de un castigo doloroso.
e cibi che non riusciranno ad inghiottire tale la loro amarezza, e una punizione dolorosa, oltre a quanto già menzionato.
at isang pagkain na babara sa lalamunan dahil sa tindi ng pait nito at isang pagdurusang nakasasakit, bilang karagdagan sa nauna.
The verse says in conclusion: وَّعَذَابًا اَلِـــيْمًا (...and a
painful punishment... 73:13).
Having described specific forms of punishment, this description is general - indicating that there will be many more horrible and terrible forms of punishment which man cannot even imagine. [ 0 Allah, save us from all forms of punishment!]
The Righteous Elders' Fear of the Hereafter
Imam Alhmad, Ibn Abi Dawud, Ibn ` Adiyy and Baihaqi record a narration that a person heard this verse and fell fainted. One day Hasan al-Basri (رح) تعالیٰ was fasting. When the food was brought to him at the time of iftar (ending the fast), this verse occurred in his mind and he could not eat. As a result, he sent it away. The following day he was fasting again. The same thing happened in the evening and he sent the food away. On the third day the same thing happened. So, his sons went to Thabit Bunani, Yazid Dabb, and Yahya Al-Bakka' and recounted the story. All three personalities went to Hasan and insisted on his eating something. At their insistence, the latter ate a little. [ Ruh-u1-Ma’ ani ]
That punishment will occur to those who deny on the day when the earth and the mountains will shake and the mountains will become scattered flowing sand because of its extreme horror.
Yalanlayanların başına gelecek olan bu azap, yerin ve dağların şiddetle sarsıldığı o gün olacaktır. Dağlar, o günün dehşetinden dağılmış akışkan kum halini alacak.
Quella punizione che i rinnegatori subiranno nel Giorno in cui la Terra e le Montagne verranno scosse, e così le montagne diverranno sabbia dispersa, per il grande orrore.
يَوْمَ تَرْجُفُ الْاَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيْبًا مَّهِيْلًا (on the Day when the earth and the mountains will quake, and the mountains will turn into a slipping heap of sand. [ 14] We have sent to you a messenger, as a witness over you, just as We sent a messenger to Fir'aun (the Pharaoh). [ 15] Then, Fir'aun disobeyed the messenger; so We seized him with a severe seizure. [ 16] So, if you disbelieve, how will you save yourself from a day that will turn the small boys into grey-headed old men...17).
These verses describe the horrors and terrors of the Day of Resurrection. Verse [ 14] describes that the punishment will take place on the Day when the earth and mountains will shake and the mountains will be reduced to a heap of dust or shifting dunes. Thereafter, reference is made to the story of Musa (علیہ السلام) and Fir'aun in order to threaten the pagans of Makkah. Allah sent a Messenger, Muhammad ﷺ ، to bear witness against the pagans of Makkah just as He sent a Messenger, Musa (علیہ السلام) to Fir'aun. But Fir'aun disobeyed Musa (علیہ السلام) and Allah seized him with terrible severity right in this world. Likewise, if the pagans of Makkah persist stubbornly in their pagan conduct, they too can be seized similarly with terrible severity in this very world. Towards the conclusion, the verse says that if no torment is inflicted in this world, no one can escape the horrors and terrors and length of the Day of Resurrection that will turn the children grey. This could be a metaphor for the most calamitous happenings which bring about disastrous changes. But some scholars say that this is a description of reality, in that the Day of Resurrection will be so long that a little child will grow old. [ Qurtubi and Ruh ].
Delivering the call for acceptance of the Truth means initiating the most difficult campaign. One who does so becomes persona non grata in his entire surroundings. In such conditions, the only Being whom the preacher of Truth finds as his sympathiser and supporter is his Lord. He not only goes on remembering his God in his heart, but he also stands before Him during the night. Night time is the time of leisure. In the dead silence of night man finds a better opportunity to turn towards God with full concentration. In the path of the mission of Truth, strewn as it is with difficulties, this is the only real weapon which the missionary has. It is the way of a true preacher that, when he is troubled by an addressee, he does not inveigh against or argue with him, but rushes towards God. He abstains from negative reaction till the last moment. And to continue to work, rising above such a reaction, is the essential condition which makes a man a missionary of the Truth in the real sense.
Những kẻ phủ nhận sẽ đối mặt với sự trừng phạt của Ngày mà trái đất và núi non bị chấn động dữ dội, vào Ngày đó, những quả núi trở nên giống như những đồi cát tuôn xuống.
Ang pagdurusang iyon ay magaganap sa mga tagapagpasinungaling sa Araw na maaalog ang lupa at ang mga bundok, at ang mga bundok ay magiging mga buhangin na dadaloy, na magkakalatan dahil sa tindi ng hilakbot niyon.
Siksa itu menimpa orang-orang yang mendustakan pada hari bumi dan gunung-gunung berguncang keras. Saat itu gunung-gunung menjadi butiran pasir yang mengalir beterbangan dikarenakan dahsyatnya hari itu.
Ese castigo será para aquellos que desmientan el día en que la Tierra y las montañas se estremezcan, y las montañas se conviertan en arena esparcida debido al terror extremo.
Ta kazna koja će se desiti poricateljima biće na dan kada se Zemlja i brda uzdrmaju, a brda će biti poput pijeska rijetka i razasuta od velike strahote.
Ce châtiment s’abattra sur les dénégateurs lorsque la Terre et les montagnes trembleront, ces dernières devenant alors un amas de sable liquéfié et éparpillé tellement l’épouvante sera grande.
"Sesungguhnya Kami telah mengutus kepada kamu (hai orang-orang kafir Makkah) seorang Rasul, yang menjadi saksi terhadap-mu, sebagaimana Kami telah mengutus (dahulu) seorang Rasul kepada Fir'aun. Maka Fir'aun mendurhakai Rasul itu, lalu Kami siksa dia dengan siksaan yang berat." (Al-Muzzammil: 15-16).
(15-16) Allah سبحانه وتعالى berfirman, bahwa pujilah Rabb kalian atas diutusnya seorang nabi `ummi berbangsa Arab ini yang memberi kabar gembira dan peringatan serta sebagai saksi atas perbuatan umatnya. Janganlah kalian kufur dan mendurhakai Rasul kalian sehingga kalian seperti Fir'aun ketika Allah سبحانه وتعالى mengutus Musa bin Imran, Musa عليه السلام menyerunya kepada Allah سبحانه وتعالى dan memerintahkan-nya untuk bertauhid, tapi Fir'aun tidak membenarkannya, justru malah mendurhakainya, kemudian Allah سبحانه وتعالى menyiksanya ﴾ أَخۡذٗا وَبِيلٗا ﴿ "dengan siksaan yang berat," yaitu berat dan dahsyat.
15- Şüphesiz Biz, Firavun’a bir peygamber gönderdiğimiz gibi size de hakkınızda şâhit olacak bir peygamber gönderdik.
16- Firavun, o peygambere karşı çıkmıştı da Biz de onu feci bir şekilde yakalamıştık.
15-16. Yüce Allah, şöyle buyurmaktadır: Şu ümmî, Arabî, müjdeleyici, uyarıcı, ümmete yaptıkları amelleri hususunda şahitlik edecek olan peygamberi size gönderdiği için Rabbinize hamd ve şükredin. Bu pek üstün ve değerli nimetin gereklerini yerine getirin. Sakın küfre sapıp Rasûlünüze karşı gelmeyin. O takdirde Yüce Allah’ın kendisine İmran oğlu Mûsâ’yı peygamber olarak gönderdiği vakit isyan eden Firavun gibi olursunuz. Nitekim Mûsâ, onu Allah’a davet etmiş, Allah’ı tevhid etmesini emretmişti. Firavun ise onun sözünü kabul etmeyip ona isyan ederek karşı çıkmıştı. Allah da onu çok çetin bir azap ile ansızın yakalamıştı.
Biz, Firavun’a Musa -aleyhisselam-‘ı bir resul olarak gönderdiğimiz gibi, size de kıyamet günü yaptığınız amellere şahitlik edecek bir resul gönderdik.
Nous vous avons envoyé un Messager qui attestera de vos œuvres le Jour de la Résurrection, tout comme Nous avons envoyé un messager, qui est Moïse, à Pharaon.
Mi smo poslali Poslanika kao svjedoka vaših postupaka na Sudnjem danu, kao što smo faraonu poslali poslanika Musa, alejhi ve selam.
Al-lah les envió un mensajero para que dé testimonio de sus acciones en el Día del Juicio, así como envió a Moisés u para que le lleve el mensaje al Faraón.
Sesungguhnya Kami telah mengutus kepada kalian seorang rasul sebagai saksi atas amal perbuatan kalian pada hari Kiamat sebagaimana Kami juga telah mengutus kepada Firaun seorang utusan, yaitu Musa -'alaihissalām-.
Quả thật TA (Allah) đã cử đến với các ngươi một vị Thiên Sứ làm nhân chứng cho những việc làm của các ngươi vào Ngày Phán Xét giống như TA đã cử một vị Thiên Sứ đến với Fir'awn (Pha-ra-ông) - đó là Musa (Moses).
In verità, vi inviammo un messaggero che sarà testimone delle vostre azioni, nel Giorno del Giudizio, proprio come inviammo un messaggero al Faraone, Mūsā, pace a lui.
I have sent to you a messenger as a witness over your actions on the day of judgment just as I sent to Pharaoh a messenger, who was Moses, (peace be upon him).
Tunay na Kami ay nagpadala sa inyo ng isang Sugo na tagasaksi sa mga gawa ninyo sa Araw ng Pagbangon tulad ng pagsugo Namin kay Paraon ng isang sugo, si Moises – sumakanya ang pagbati ng kapayapaan.
Namun, Firaun mendurhakai rasul yang diutus kepadanya dari Tuhannya, sehingga Kami menyiksanya dengan siksaan yang dahsyat di dunia dengan ditenggelamkan dan di akhirat dengan siksa neraka. Oleh sebab itu, janganlah kalian mendurhakai Rasul kalian agar kalian tidak ditimpa oleh azab yang menimpa Firaun.
Fakat Firavun, Rabbinden kendisine gönderilmiş olan resule karşı geldi. Biz de onu dünyada boğarak, çok şiddetli bir cezayla cezalandırdık. Ahirette ise onu cehennem azabıyla cezalandıracağız. Siz de peygamberinize karşı gelmeyin ki, onun başına gelen sizin de başınıza gelmesin.
Il Faraone disobbedì al messaggero inviato a lui dal suo Dio, e lo punimmo con una dolorosa punizione, in vita, facendolo annegare, e, nell'Aldilà, con la punizione del Fuoco. Non disobbedite al vostro Messaggero, così da non subire ciò che egli ha subito.
Nhưng tên Fir'awn đã bất tuân vị Thiên Sứ mà Thượng Đế của hắn cử phái đến cho hắn. Cho nên, TA (Allah) đã trừng phạt hắn một cách mạnh bạo trên thế gian này, đó là đã nhấn chìm hắn xuống biển (hồng hải), và vào Ngày Sau, chắc chắn hắn sẽ bị trừng phạt trong Hỏa Ngục. Do đó, các ngươi chớ bất tuân vị Thiên Sứ được cử đến với các ngươi để rồi các ngươi sẽ gặp phải sự trừng phạt giống như hắn.
Pharaon désobéit au Messager qui lui a été envoyé par son Seigneur et Nous le punîmes alors durement dans le bas monde, en le noyant, et dans l'au-delà, par le Feu de l’Enfer. Ne désobéissez donc pas, vous autres, afin que vous ne subissiez pas ce qu’il subit.
But Pharaoh went against the messenger who was sent to him from his Lord, so I punished him with a severe punishment in the world by drowning and in the afterlife by the punishment of the fire. So you do not go against your messenger or you will be afflicted by what afflicted him.
Faraon je iskazao neposlušnost poslaniku koji mu je došao od njegova Gospodara, pa smo ga velikom kaznom na dunjaluku kaznili, tj. potopili smo ga, a na onome svijetu biće kažnjen Vatrom. Zato, ne budite neposlušni vašem Poslaniku, pa da vam se desi kao i njima.
Pero el Faraón rechazó al mensajero que le fue enviado por su Señor, y entonces Al-lah lo castigó con un castigo severo en el mundo ahogándolo, y en la otra vida con el castigo del fuego. Por lo tanto, no rechacen a su mensajero o serán afligidos de la misma manera.
Ngunit sumuway si Paraon sa sugong isinugo sa kanya mula sa Panginoon niya kaya nagparusa sa kanya ng isang kaparusahang matindi sa Mundo sa pamamagitan ng pagkalunod at sa Kabilang-buhay sa pamamagitan ng pagdurusa sa Apoy. Kaya huwag kayong sumuway sa Sugo sa inyo sapagkat tatama sa inyo ang tumama sa kanya.
Kaya papaano kayong magtatanggol sa mga sarili ninyo at magsasanggalang sa mga ito kung tumanggi kayong sumampalataya kay Allāh at nagpasinungaling kayo sa Sugo Niya, sa isang matinding araw na mahaba, na magpapauban sa ulo ng mga batang munti dahil sa tindi ng hilakbot doon at haba niyon?
Vậy các ngươi sẽ làm thế nào để giúp bản thân mình tránh khỏi những gì khủng khiếp xảy ra trong Ngày mà những đứa trẻ trở nên bạc đầu vì khiếp sợ nếu các ngươi cứ vô đức tin nơi Allah và phủ nhận Thiên Sứ của Ngài.
Comment vous préserverez-vous, si vous mécroyez en Allah, d’un Jour terrible et long dont la terreur et la longueur rendront blancs les cheveux des enfants.
17- Eğer siz küfürde diretirseniz, çocukların saçlarını ağartacak bir günden kendinizi nasıl koruyacaksınız?
18- Ki o gün (dehşetten) gök bile yarılacaktır. Allah'ın vaadi mutlaka gerçekleşecektir.
17-18. Yani o, oldukça dehşetli, çok tehlikeli, çocukların dahi saçlarını ağartacak, pek muazzam cansız varlıkları eritecek, göğü yarıp çatlatacak ve yıldızları darmadağın edecek olan Kıyamet gününde sizler, nasıl yakanızı kurtarabilecek, nasıl kendinizi kurtarabileceksiniz?“Allah'ın vaadi mutlaka gerçekleşecektir.” Yani bu vaadin gerçekleşmesi kaçınılmaz bir şeydir. Hiç kimse ona engel olamaz.
So how will you protect yourselves - if you reject Allah and deny His messenger - from a long, severe day that will make the head of young children white because of the severity of its horror and its length.
"Maka bagaimanakah kamu akan dapat memelihara dirimu jika kamu tetap kafir kepada hari yang menjadikan anak-anak beruban. Langit (pun) menjadi pecah belah pada hari itu oleh Allah. Adalah janjiNya itu pasti terlaksana." (Al-Muzzammil: 17-18).
(17-18) Maksudnya, bagaimana kalian bisa selamat pada Hari Kiamat, hari yang urusannya amat menakutkan dan besar bahayanya yang membuat anak-anak menjadi beruban dan mele-lehkan benda-benda padat yang besar, langit terpecah dan bintang-bintangnya bertebaran. ﴾ كَانَ وَعۡدُهُۥ مَفۡعُولًا ﴿ "Adalah janjiNya itu pasti ter-laksana," pasti terjadi dan tidak ada yang bisa menghalanginya.
Bagaimana kalian akan melindungi dan menjaga diri kalian -jika kalian kafir terhadap Allah dan kalian mendustakan Rasul-Nya- dari hari yang dahsyat dan panjang yang menjadikan anak kecil berubah menjadi tua karena kedahsyatan dan panjangnya hari itu.
-Eğer Allah’a karşı kâfir olur ve resulünü yalanlarsanız-, o günün dehşeti ve uzunluğu sebebiyle küçük çocukların bile saçlarının beyazladığı o şiddetli uzun günde, bunu nasıl engelleyebilir ve kendinizi nasıl koruyabilirsiniz?
Come potete salvare voi stessi e proteggervi, se rinnegate Allāh e smentite il Suo Messaggero, da un giorno molto duro e lungo, che fa divenire canuti i bambini a causa del suo grande orrore e della sua lunga durata?!
¿Cómo se librarán (si rechazan a Al-lah y desmienten a Su mensajero) del día largo y terrible que, por su severidad, terror y duración, hará encanecer a los niños?
Ako budete nevjernici u Allaha i Njegova Poslanika, kako ćete se onda sačuvati sačuvati dugog i žestokog dana, kada će zbog velikih strahota mala djeca sijedom postati.
Ce Jour-là, le Ciel se fendra et la promesse d’Allah se réalisera inéluctablement.
The sky will split because of its horror. Allah’s promise will be inevitably fulfilled.
Od velikih strahota nebo će popucati, a to Allahovo obećanje sigurno će se desiti.
El cielo se partirá debido a su terror. La promesa de Al-lah se cumplirá inevitablemente.
Ngày hôm đó, bầu trời sẽ bị chẻ làm đôi từ cơn chấn động; và Ngày hôm đó, lới hứa của Allah trở thành hiện thực.
O günün dehşetinden gökyüzü yarılacak, Allah’ın vaadi kaçınılmaz olarak muhakkak gerçekleşecektir.
Langit terpecah karena dahsyatnya hari itu, itu adalah janji Allah yang terlaksana, tidak ada keraguan sama sekali.
Il Cielo si sarà screpolato dal terrore, e la promessa di Allāh sarà stata realizzata senza dubbio.
Ang langit ay magkakabitak-bitak dahil sa hilakbot nito. Laging ang pangako ni Allāh ay magagawa nang walang pasubali.
"Sesungguhnya ini adalah suatu peringatan, maka barang-siapa yang menghendaki, niscaya ia menempuh jalan (yang me-nyampaikannya) kepada Rabbnya." (Al-Muzzammil: 19).
(19) Maksudnya, sesungguhnya nasihat yang diberitahukan Allah سبحانه وتعالى tentang keadaan-keadaan Hari Kiamat serta huru-haranya ini adalah sebagai peringatan yang mengingatkan orang-orang bertakwa serta sebagai peringatan bagi orang-orang yang beriman, ﴾ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلًا ﴿ "maka barangsiapa yang menghendaki, niscaya ia menempuh jalan (yang menyampaikannya) kepada Rabbnya," yakni, sebagai jalan yang menghubungkan padaNya dengan cara meng-ikuti syariatNya, karena Allah سبحانه وتعالى telah menjelaskan syariatNya secara jelas. Dalam hal ini terdapat dalil bahwa Allah telah membuat manusia mampu melakukan perbuatan-perbuatan mereka, tidak seperti yang dikatakan oleh Jabriyah yang menyatakan bahwa per-buatan manusia berlaku di luar kehendak mereka. Hal ini berten-tangan dengan dalil naqli dan dalil aqli.
İşte bu, -kıyamet gününde olacak dehşeti ve şiddetin beyanını içeren- Müminlerin faydalandığı bir öğüttür. Artık her kim, Rabbine ulaştıran bir yol edinmek istiyorsa bunu yapsın.
19- Şüphesiz bunlar, bir öğüttür. Artık kim dilerse Rabbine giden yolu tutar.
19. Yani Yüce Allah’ın Kıyamet gününün durumunu ve dehşetli hallerini bildirdiği bu öğüt, takvâ sahibi kimselerin düşünüp ibret alacağı, mü’minlerin de kendisi dolayısı ile yasaklardan kaçınacağı bir öğüttür.“Artık kim dilerse Rabbine giden yolu tutar.” Ona götüren yolu izler. Bu ise O’nun şeriatının izinden gitmekle olur. Çünkü O, bu yolu tam anlamı ile açıklamış ve onda kapalı bir taraf bırakmamıştır.
İşte bu da Yüce Allah’ın, kullara kendi fiillerini işleyebilme gücünü verdiğini ve bu konuda onlara belli bir imkân tanıdığını gösteren bir delildir. Yoksa durum Cebriye’nin iddia ettiği gibi değildir. Zira onlara göre insanların fiilleri kendi iradeleri dışında cereyan eder. Böyle bir iddia hem nakle aykırıdır, hem de akla.
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.
Esta advertencia (que expone el terror y la severidad del Día del Juicio) es un recordatorio que beneficia a los creyentes. Por lo tanto, quien quiera tomar un camino que lo lleve a Su Señor, que lo haga.
The arrival of a prophet was meant to ensure that the distinction between Truth and falsehood was clearly understood and that, finally, the Truth was opted for. Such a decision about these alternatives had taken place earlier between Moses and Pharaoh. Then the same type of decision had to be arrived at between the Prophet Muhammad and the Quraysh. Those who do not bow down before the missionary of God in this world, run the risk of having to bow down before God’s punishment in the Hereafter.
Ova poruka koja sadrži govor o strahotama Sudnjeg dana je opomena koja koristi vjernicima, pa ko želi, naći će put koji ga vodi do njegova Gospodara.
Cette exhortation, qui expose l’épouvante et la terreur qui règneront le Jour de la Résurrection, est un rappel dont doivent tirer profit les croyants. Que celui qui veut donc emprunter une voie menant vers son Seigneur l’emprunte.
In verità, questa predica che include una descrizione del grande orrore del Giorno della Resurrezione è un monito utile ai credenti; chi vuole intraprendere una Via che lo condurrà al suo Dio, che la intraprenda.
Sesungguhnya nasihat ini -yang berisi penjelasan tentang kedahsyatan dan huru-hara pada hari Kiamat- merupakan peringatan yang bermanfaat bagi orang-orang yang beriman. Barang siapa ingin mengambil jalan yang mengantarkannya kepada Tuhannya maka hendaknya ia mengambil jalan ini.
Quả thật đây là sự khuyên răn chứa đựng những điều kinh hoàng xảy ra trong Ngày Phán Xét, nó sẽ mang lại lợi ích cho những người có đức tin. Bởi vậy, ai muốn thì hãy chọn lấy cho mình một con đường tốt đẹp để trở về với Thượng Đế của y một cách bằng an.
Tunay na ang pangaral na ito, na naglalaman ng paglilinaw sa nasa Araw ng Pagbangon na hilakbot at katindihan, ay isang pagpapaalaala na makikinabang dito ang mga mananampalataya. Kaya ang sinumang lumuob ng paggawa ng daang magpaparating tungo sa Panginoon niya ay gumawa siya nito.
This admonition - containing an exposition of the horror and severity of the day of judgment - is a reminder that is of benefit to the believers. So whoever wishes to take a path that leads to His Lord let him do so.
Tunay na ang Panginoon mo, O Sugo, ay nakaaalam na ikaw ay nagdarasal ng kulang-kulang sa dalawang-katlo ng gabi minsan, o tumatayo [sa pagdarasal] sa kalahati nito minsan o isang katlo nito minsan. Tumatayo [rin sa pagdarasal] ang isang pangkat kabilang sa mga mananampalataya kasama sa iyo. Si Allāh ay nagtatakda sa [sukat ng] gabi at maghapon at nagbibilang sa mga oras ng dalawang ito. Nakaalam Siya – kaluwalhatian sa Kanya – na kayo ay hindi makakakaya sa pagbilang niyon at pagtutumpak sa mga oras niyon kaya nakabibigat sa inyo ang pagsasagawa sa higit na marami niyon bilang paghahangad sa hinihiling. Kay dahil doon, tumanggap Siya sa inyo ng pagbabalik-loob kaya magdasal kayo sa bahagi ng gabi ng anumang naging madali [sa inyo]. Nakaalam Siya na kabilang sa inyo, O mga mananampalataya, ay magiging mga may-sakit na pinahina ng sakit, may mga iba na maglalakbay habang naghahanap ng panustos ni Allāh, at may mga iba pa na makikipaglaban sa mga tagatangging sumampalataya sa paghahangad ng kaluguran ni Allāh at upang ang Salita ni Allāh ay maging ang pinakamataas. Sa mga ito ay makabibigat ang pagdarasal sa gabi. Kaya magdasal kayo ng anumang naging madali mula sa bahagi ng gabi. Magsagawa kayo ng pagdarasal na isinatungkulin ayon sa pinakaganap na paraan, magbigay kayo ng zakāh ng mga yaman ninyo, at gumugol kayo mula sa mga yaman ninyo sa landas ni Allāh. Ang anumang ipinauuna ninyo para sa mga sarili ninyo na anumang kabutihan ay makatatagpo kayo rito ng isang higit na mabuti at isang higit na mabigat sa gantimpala. Humiling kayo ng kapatawaran mula kay Allāh; tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob sa Kanya kabilang sa mga lingkod Niya, Maawain sa kanila.
In verità, il tuo Dio, o Messaggero, sa che tu preghi meno dei due terzi della notte, a volte, e che, altre volte, preghi durante metà di essa e, altre volte ancora, un terzo, e che un gruppo di credenti pregano con te; e Allāh decreta la notte e il giorno e tiene il computo delle sue ore; Egli sa, gloria Sua, che non siete in grado di tenere precisamente il conto delle ore e che dunque vi è difficile pregare per il tempo che vorreste, e per tale motivo vi ha perdonati. Pregate per quanto vi è possibile, durante la notte. Allāh sa che, tra di voi, o credenti, vi sono dei malati e dei viaggiatori che vanno alla ricerca del sostentamento di Allāh, e altri che combattono i miscredenti desiderando il compiacimento di Allāh, affinché la Parola di Allāh sia suprema; per costoro è affannoso pregare durante la notte, dunque pregate per quanto potete, durante la notte, e compiete la Preghiera con devozione, elargite la Zakēt prelevando dai vostri beni, ed elargite parte dei vostri beni per la causa di Allāh; troverete che, qualsiasi bene fate, la sua ricompensa sarà maggiore, e chiedete perdono ad Allāh: in verità, Allāh è Perdonatore dei Suoi sudditi pentiti, Misericordioso con loro.
O Poslaniče, tvoj Gospodar zna da ti nekada klanjaš manje od dvije trećine, nekada pola noći, a nekada jednu trećinu i da s tobom klanjaju vjernici. Allah određuje i noć i dan i njihov period. On zna da vi to ne možete precizno odrediti, te vam je teško da klanjate većinu noći, želeći da ispunite ono što se od vas traži, pa vam je On oprostio. Zato, klanjajte po noći koliko možete. Allah zna da će među vama, o vjernici, biti veoma bolesnih i onih koji putuju tražeći opskrbu i onih koji se bore protiv nevjernika želeći Allahovo zadovoljstvo i s ciljem da Njegova riječ bude gornja. Takvima je predstavlja poteškoću da klanjaju po noći, pa klanjajte koliko možete po noći, ali obavezne namaze obavljajte kako se od vas traži, na najbolji način, dajite zekat i dijelite na Allahovom putu. Zbog onog što od dobra učinite, čeka vas još veće dobro i nagrada. Tražite oprost od Allaha, jer On, uistinu, prašta onome ko se kaje i milostiv je prema njemu.
Hỡi Thiên Sứ Muhammad, quả thật Thượng Đế của Ngươi biết rằng Ngươi dâng lễ nguyện Salah có lúc trong hai phần ba đêm, có lúc đến tận nửa đêm và có lúc trong một phần ba đêm. Và một nhóm người có đức tin đi theo Ngươi cũng như vậy. Và Allah là Đấng đã sắp xếp và an bày ngày và đêm, Ngài biết rõ từng thời khắc của chúng, Ngài biết các ngươi không có khả năng thức thâu đêm để dâng lễ nguyện Salah và xác định thời gian một cách tuyệt đối nên Ngài không bắt các ngươi làm nhiều hơn yêu cầu. Cho nên, Ngài đã tha thứ cho các ngươi. Bởi vậy, các ngươi hãy dâng lễ nguyện Salah trong đêm với những thời gian mà các ngươi thấy dễ dàng. Quả thật, Allah biết trong các ngươi - hỡi những người có đức tin - có người đau ốm, có ngươi phải đi đường xa để tìm kiếm bổng lộc của Allah, có người đi chiến đấu vì muốn giơ cao lời phán của Allah và họ sẽ khó khăn trong việc dâng lễ nguyện Salah ban đêm. Vì vậy, các ngươi hãy dâng lễ nguyện Salah một ít thời gian trong đêm nếu có thể, nhưng các ngươi phải chu đáo duy trì các lễ nguyện Salah bắt buộc, hãy xuất Zakah, hãy chi dùng tài sản của các ngươi cho con đường chính nghĩa của Allah; và bất cứ điều tốt nào các ngươi đã làm cho bản thân các ngươi đều sẽ được tìm thấy ở nơi Allah; các ngươi hãy cầu xin Allah tha thứ bởi quả thật Allah là Đấng Hằng Tha Thứ và Khoan Dung với những bề tôi biết quay về sám hối với Ngài.
Ô Messager, ton Seigneur sait que tu pries parfois moins des deux tiers de la nuit et que tu veilles certaines autres fois durant la moitié de la nuit ou bien le tiers, de même qu’une partie de ceux qui sont avec toi. Allah détermine la nuit et le jour et compte leurs durées. Il sait que vous n’êtes pas capables de compter avec rigueur les heures de la nuit, ce qui vous rend difficile d’évaluer quelle en est la durée que vous devez passer en prière. C’est pourquoi Il accueillit votre repentir et donc, veillez pour prier la nuit selon votre capacité. Ô croyants, Allah sait qu’il y aura parmi vous des malades affaiblis, des voyageurs qui recherchent leur subsistance et des combattants qui affrontent les mécréants afin d’obtenir l’agrément d’Allah et que Sa parole soit la plus haute. Ceux-là, il leur est difficile de veiller la nuit pour prier. Priez donc la nuit durant la durée qui vous est possible, accomplissez les prières obligatoires de la manière la plus parfaite, prélevez l’aumône légale de vos biens et dépensez de ce que vous possédez pour la cause d’Allah. Tout bien que vous présentez pour vous-mêmes, vous le trouverez meilleur et plus grandement récompensé. Demandez à Allah le pardon, car Allah pardonne à Ses serviteurs et leur fait miséricorde.
The compulsory duties in religion have been set forth in terms of the common man’s capabilities. But these duties indicate only the minimum of compulsory limits. Beyond these limits there are certain requirements, but these are of a voluntary nature, for example, the offering of the post-midnight prayer (tahajjud) in addition to the five compulsory prayers (fard salat) said at different times throughout the day, or charity in addition to the prescribed alms-giving (zakat), etc. This is the test of a man’s devoutness to see how many more good deeds he performs, thus making himself eligible for greater rewards.
Ey Peygamber! Şüphesiz Rabbin biliyor ki, muhakkak sen ve seninle beraber Müminlerden bir kısmı da bazen gecenin üçte ikisinden biraz daha azında namaz kılıyorsunuz. Bazen de yarısı kadar namaz kılıyorsunuz ve bazen de üçte biri kadarında namaz kılıyorsunuz. Allah geceyi ve gündüzü takdir eder ve onların saatlerinin hesabını yapar. Allah, sizin onların saatlerini zaptetmeyi ve hesap etmeyi takdir edemediğinizi ve istenilen şeye talip olmak için gecenin çoğunda kalkmanın sizlere meşakkat verdiğini biliyor. Bu yüzden sizlerin tövbelerini kabul etti. Öyleyse gece, sizin kolayınıza geldiği kadar namaz kılın. -Ey Müminler!- Allah, aranızdan hastalanmış olanları hastalığın yorduğunu, diğerlerinizin ise Allah’ın rızıklarını aramak üzere yolculuğa çıkacağını ve bir başka kısmınızın da Allah’ın rızasını ve onun kelimesinin en yüce olmasını arzulayarak kâfirlerle savaşacağını biliyor. İşte bu kimselerin gece namaza kalkmaları meşakkat olacak. Öyleyse gece sizin kolayınıza geldiği kadar namaz kılın. Farz namazlarını ise en eksiksiz biçimde yerine getirin. Malınızın zekâtını verin ve mallarınızdan Allah yolunda infakta bulunun. Kendiniz adına yerine getirdiğiniz hangi iyilik olursa olsun, onu daha büyük bir hayır ve daha üstün sevap olarak bulacaksınız. Allah’tan bağışlanma dileyin. Allah kullarından tövbe edenleri bağışlar ve onlara merhamet eder.
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
20- Şüphesiz Rabbin, senin ve seninle beraber olan (müminlerden) bir kesimin kalkıp gecenin üçte ikisine yakın bir süreyi, yarısını veya üçte birini namazla geçirdiğini biliyor. Gece ve gündüzü yalnız Allah takdir ve tespit eder. O, sizin gece (ibadet vaktini) tam olarak hesap edemeyeceğinizi bildiği için sizi affetti. Artık (gece namazında) Kur’ân’dan kolayınıza geleni okuyun. Allah, içinizden hastalananlar olacağını, bir kısmınızın Allah’ın lütfundan (rızkını) aramak üzere yeryüzünde yol tepeceğini, başka bir kısmınızın da Allah yolunda çarpışacağını bilmektedir. O halde Kur'ân’dan kolayınıza geleni okuyun. Namazı dosdoğru kılın, zekâtı verin ve Allah’a güzel bir borç verin. Kendiniz için önden ne hayır gönderirseniz onun mükafatını Allah katında hem daha hayırlı, hem de daha büyük olarak bulursunuz. Allah’tan bağışlanma dileyin. Çünkü Allah, çok bağışlayıcıdır, pek merhametlidir.
20. Yüce Allah, bu sûrenin başlarında, Rasûlüne gecenin yarısını, üçte ikisini yahut üçte birini namazla geçirmesini emretmiştir. Aslolan ise hükümlerde ümmetinin ona uymasıdır. Burada da onun kendisine verilen o emre uyduğu gibi mü’minlerden bir kesimin de o emre uyduğu söz konusu edilmektedir.
Emrolunan bu süreyi tespit etmek, insanlara ağır geldiğinden dolayı Yüce Allah, artık bunun kendilerine son derece kolaylaştırdığını haber vermekte ve:“Gece ve gündüzü yalnız Allah takdir ve tespit eder” buyurmaktadır. Yani onların miktarlarını, bunların ne kadarının gidip geriye ne kadarının kaldığını tam manasıyla O bilir.
"O, sizin gece (ibadet vaktini) tam olarak hesap edemeyeceğinizi” yani bu büyük bir dikkat ve oldukça titizlik gerektirdiğinden dolayı onun miktarını eksiksiz ve fazlasız olarak belirleyemeyeceğinizi “bildiği için sizi affetti.”Yükünüzü hafifletti ve tayin edilen miktardan ister fazla ister eksik olsun, size kolayınıza gelen kadarı ile yetinmeyi emretti.“Artık Kur’ân’dan kolayınıza geleni okuyun.” Yani bildiğiniz bölümleri ve size ağır gelmeyecek miktarı okuyun. Bundan dolayıdır ki geceleyin namaz kılan kimse, bu konuda istekli ve gücü yerinde olduğu sürece namaz kılmakla emrolunmuştur. Yorulur yahut tembellik basar yahut uyuklayacak olursa, namaza huzurla ve dinlenmiş olarak devam edebilmesi için dinlenmelidir.
Daha sonra Yüce Allah, bu yükümlülüğü hafifletmeye uygun gerekçeler olan bazı sebepleri söz konusu ederek şöyle buyurmaktadır:“Allah, içinizden hastalananlar olacağını... bilir.” Böylelerine ise gecenin yarısı, üçte biri veya üçte ikisi boyunca namaz kılmak ağır gelir. O halde hasta olan kimse, kolayına gelen kadarını kılsın. Aynı şekilde eğer kendisine ağır gelecekse ayakta namaz kılması da emrolunmamıştır. Hatta nafile namaz kılmak, ona ağır gelirse bunu terk edebilir. Üstelik ona sağlıklı iken yapmış olduğu nafile amellerin ecri de yazılır.
"Bir kısmınızın Allah’ın lütfundan (rızkını) aramak üzere yeryüzünde yol tepeceğini” yani başkalarına muhtaç olmamak ve onlara el açmamak için ticaret yapmak maksadı ile yolculuk edecek kimseler bulunacağını bilir. Yani yolculuk yapan kimsenin durumu, yükünün hafifletilmesini gerektirir. Bundan dolayı farz namaz yükü hafifletilmiş, iki vakit namazı cem ederek bir vakitte kılması, dört rekâtlik farzları iki rekât olarak kısaltması ona mubah kılınmıştır.
Aynı şekilde “başka bir kısmınızın da Allah yolunda çarpışacağını bilmektedir. O halde Kur'ân’dan kolayınıza geleni okuyun.” Yüce Allah, burada iki hafifletmeyi söz konusu etmektedir. Bunlardan birisi, sağlıklı ve mukim (yolcu olmayan) kimseye dair bir hafifletmedir. Böyle bir kişi, vakti tam tespit etme külfetine girmeksizin, gayret ve isteğini göz önünde bulundurarak gece namazını kılar. Hatta en faziletli olan vakti değerlendirir ki bu da gecenin ilk yarısından sonra gelen gecenin üçte birlik bölümüdür.
Diğer hafifletme ise hasta ve yolcu içindir. Bu yolculuk da ister ticaret kastı ile olsun, ister cihad, hac veya buna benzer bir ibadet kastı ile yapılmış olsun fark etmez. O da külfete girmeyeceği hususları göz önünde bulundurmalıdır.
Dinde bize zorluk kılmayıp aksine şeriatını kolaylaştırdığı, kullarının hallerini, dinlerinin, bedenlerinin ve dünyalarının maslahatını dikkate aldığı için Yüce Allah’a hamd-u senâlar olsun.
Daha sonra Yüce Allah, ibadetlerin anası ve direği olan iki ibadeti emretmektedir. Bunlar ise kendisi olmaksızın dinin doğru bir şekilde ayakta duramayacağı namazı dosdoğru kılmak, diğeri de imanın kanıtı olan zekâtı vermektir. Ki zekât sayesinde fakirler ve yoksullar da gözetilmiş olur. Yüce Allah, şöyle buyurmaktadır:“Namazı” rükünleri, sınırları, şartları ve bütün tamamlayıcı unsurları ile birlikte “dosdoğru kılın, zekâtı verin ve Allah’a güzel bir borç verin.” Samimi bir niyet ile nefsinizden bir sebat ile temiz maldan yalnız Allah için verin. Bunun kapsamına farz olan zekât da müstehab olan sadakalar da girmektedir.
Daha sonra genel olarak bütün hayırlara ve bunları yapmaya teşvikte bulunarak şöyle buyurmaktadır:“Kendiniz için önden ne hayır gönderirseniz onun mükafatını Allah katında hem daha hayırlı, hem de daha büyük olarak bulursunuz.” Bir iyilik on katından yedi yüz katına kadar ve daha pek çok katlara kadar karşılık görecektir.
Bilinmeli ki bu dünya yurdunda zerre ağırlığı kadar yapılan bir hayır, ebedî nimetler yurdu olan cennette dünyanın ve üzerinde bulunanların kat kat fazlası lezzetler ve arzu edilen şeylerle karşılık bulacaktır. Bu dünyadaki hayır ve iyilik, ebedilik yurdundaki hayır ve iyiliğin kaynağı, tohumu, aslı ve esasıdır. Gafletlerle geçen vakitlere ne kadar üzülünse azdır. Salih amellerin dışındaki işlerle geçen zamanlara ne kadar yazık!
Yaratıcının öğüdünden etkilenmeyen ve onlara bizzat kendilerinden daha çok merhametli olanın teşvik edici buyruklarından istifade edemeyen kalplere yazıklar olsun!
Hamd-u senâlar Sanadır Allah’ım. Şikâyetlerimiz Sanadır. Senden yardım dileriz. Bütün gücümüz, kuvvetimiz Senin yardımınladır.
"Allah’tan bağışlanma dileyin. Çünkü Allah, çok bağışlayıcıdır, pek merhametlidir.” İtaat ve hayırlı işleri yapmaya teşvikten sonra mağfiret dileme emrinin anlamı çok büyüktür. Çünkü kullar, emrolundukları hususlarda mutlaka kusur ederler. Ya hiçbir şekilde emri yerine getirmez yahut da eksik bir şekilde yaparlar. O bakımdan Allah, bunun mağfiret dilenerek telafi edilmesini emretmektedir. Kul, gece gündüz günah işler durur. Allah, rahmet ve mağfireti ile onu kuşatmayacak olursa, şüphesiz o helâk olur.
Müzzemmil Sûresi’nin tefsiri burada sona ermektedir.
Yüce Allah’a hamdolsun.
***
Your Lord, O Messenger, knows that you sometimes spend less than two thirds of the night in prayer, sometimes you stand for half the night, sometimes a third, and a group of the believers stand with you. Allah determines the night and day and counts their hours. He (may He be glorified) knows that you are not able to count and keep a record of its hours, and thus standing for the most part of it seeking the required will be difficult for you. He therefore has accepted your repentance. So pray at night as much as is easy for you. Allah knows that some of you, O believers, may be ill and constrained by illness - others will be travelling seeking Allah’s provision, and others will be fighting the disbelievers seeking Allah’s pleasure and to promote Allah’s word. For these people standing in prayer at night is difficult, so pray at night as much as is easy for you and discharge the obligatory prayer in the most perfect manner. Give the charity of your wealth and spend from your wealth in Allah’s path. Whatever good you send forward for yourselves, you will find it to be better and greater in reward. Seek forgiveness from Allah. Allah Forgiving towards those of His servants who repent and He is merciful to them.
"Sesungguhnya Rabbmu mengetahui bahwasanya kamu ber-diri (shalat) kurang dari dua pertiga malam, atau seperdua malam atau sepertiganya dan (demikian pula) segolongan dari orang-orang yang bersama kamu. Dan Allah menetapkan ukuran malam dan siang. Allah mengetahui bahwa kamu sekali-kali tidak dapat menentukan batas-batas waktu-waktu itu, maka Dia memberi ke-ringanan kepadamu, karena itu bacalah apa yang mudah (bagimu) dari al-Qur`an. Dia mengetahui bahwa akan ada di antara kamu orang-orang yang sakit dan orang-orang yang berjalan di muka bumi mencari sebagian karunia Allah; dan orang-orang yang lain lagi yang berperang di jalan Allah, maka bacalah apa yang mudah (bagimu) dari al-Qur`an dan dirikanlah shalat, tunaikanlah zakat dan berikanlah pinjaman kepada Allah pinjaman yang baik. Dan kebaikan apa saja yang kamu perbuat untuk dirimu, niscaya kamu memperoleh (balasan)nya di sisi Allah sebagai balasan yang paling baik dan yang paling besar pahalanya. Dan mohonlah ampunan kepada Allah; sesungguhnya Allah Maha Pengampun lagi Maha Penyayang." (Al-Muzzammil: 20).
(20) Di permulaan surat ini Allah سبحانه وتعالى memerintahkan Rasul-Nya untuk shalat di seperdua malam, dua pertiga atau sepertiga-nya. Dan hukum asalnya, bahwa Rasulullah a adalah teladan bagi umatnya dalam hukum-hukum. Dan di tempat ini Allah سبحانه وتعالى menjelaskan bahwa Rasulullah a menunaikan perintah tersebut dan juga segolongan dari orang-orang yang beriman. Mengingat penentuan waktu pelaksanaan shalat malam berat bagi orang, maka Allah سبحانه وتعالى mengabarkan bahwa Dia amat memudahkannya seraya berfirman, ﴾ وَٱللَّهُ يُقَدِّرُ ٱلَّيۡلَ وَٱلنَّهَارَۚ ﴿ "Dan Allah menetapkan ukuran malam dan siang," yakni, mengetahui ukuran keduanya, mengetahui apa yang berlalu dan yang masih tersisa dari keduanya. ﴾ عَلِمَ أَن لَّن تُحۡصُوهُ ﴿ "Allah mengetahui bahwa kamu sekali-kali tidak dapat menentukan batas-batas waktu-waktu itu," artinya, kalian tidak akan mengetahui ukurannya secara tepat, tidak kurang dan tidak lebih, karena hal itu akan menuntut sikap waspada dan beban yang lebih. ﴾ فَٱقۡرَءُواْ مَا تَيَسَّرَ مِنَ ٱلۡقُرۡءَانِۚ ﴿ "Karena itu bacalah apa yang mudah (bagimu) dari al-Qur`an," yakni, yang kalian bisa dan yang tidak berat bagimu. Karena itu orang yang shalat malam diperintahkan untuk tetap shalat selama masih kuat. Kemudian bila lelah, malas atau mengantuk, hendak-lah beristirahat agar bisa melaksanakan shalat dengan tenang dan nyaman.
Selanjutnya Allah سبحانه وتعالى menyebutkan sebagian sebab yang sesuai untuk meringankan, ﴾ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرۡضَىٰ ﴿ "Dia mengetahui bahwa akan ada di antara kamu orang-orang yang sakit," berat bagi mereka untuk menjalankan shalat di seperdua, sepertiga atau dua pertiga malam terakhir. Untuk itu, orang yang sakit hendaklah shalat sebatas kemampuannya. Dalam shalat malam tidak diperintahkan berdiri bila hal itu terasa memberatkan. Bahkan bila shalat sunnah terasa berat, boleh ditinggalkan dan yang bersangkutan tetap mendapat-kan pahala seperti ketika mengerjakannya pada saat masih sehat. ﴾ وَءَاخَرُونَ يَضۡرِبُونَ فِي ٱلۡأَرۡضِ يَبۡتَغُونَ مِن فَضۡلِ ٱللَّهِ ﴿ "Dan orang-orang lainnya berjalan di muka bumi mencari sebagian karunia Allah," yakni, Allah سبحانه وتعالى mengeta-hui bahwa di antara kalian ada yang bepergian untuk urusan per-dagangan demi mencukupi diri agar tidak membebani orang lain dan menahan diri untuk tidak meminta-minta. Kondisi orang yang bepergian cocok untuk diberi keringanan. Karena itu orang yang bepergian, shalat wajibnya diberi keringanan. Ia dibolehkan untuk menjamak dua shalat dalam satu waktu dan menqashar shalat yang empat rakaat. ﴾ وَءَاخَرُونَ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِۖ فَٱقۡرَءُواْ مَا تَيَسَّرَ مِنۡهُۚ ﴿ "Dan orang-orang yang lain lagi yang berperang di jalan Allah, maka bacalah apa yang mudah (bagimu) dari al-Qur`an." Allah سبحانه وتعالى menyebutkan dua keringanan; keringanan bagi orang sehat dan tidak bepergian untuk menjaga vitalitasnya tanpa harus memaksakan diri menentukan waktu shalat malam tapi cukup mencari waktu shalat yang utama, yaitu sepertiga malam terakhir setelah seperdua pertama. Yang kedua adalah keringanan bagi orang sakit, orang yang bepergian, baik untuk urusan perdagangan atau ibadah seperti jihad, haji atau yang lainnya. Yang bersangkutan juga mesti memelihara sesuatu yang tidak membebaninya. Karena itu, segala puja dan puji hanya bagi Allah سبحانه وتعالى semata yang tidak membuat kerumitan dalam Agama bagi kita, sebaliknya Allah سبحانه وتعالى mempermudah syariatNya serta memperhatikan kondisi-kondisi manusia serta kepentingan Agama, raga, dan dunia mereka.
Kemudian Allah سبحانه وتعالى memerintahkan hamba-hambaNya untuk dua ibadah yang merupakan induk dan inti dari ibadah; yaitu mendirikan shalat yang Agama tidak bisa tegak tanpanya dan me-nunaikan zakat yang merupakan bukti keimanan. Dengan zakat, kesetaraan antara orang-orang fakir miskin bisa terpenuhi. Allah سبحانه وتعالى berfirman, ﴾ وَأَقِيمُواْ ٱلصَّلَوٰةَ ﴿ "Dan dirikanlah shalat," yakni, dengan rukun-rukunnya, batasan-batasannya, syarat-syaratnya dan seluruh penyempurna-penyempurnanya. ﴾ وَأَقۡرِضُواْ ٱللَّهَ قَرۡضًا حَسَنٗاۚ ﴿ "Dan berikanlah pinjaman kepada Allah pinjaman yang baik," yakni, murni demi meng-harap Wajah Allah سبحانه وتعالى dengan niat tulus dan teguh dari hati serta dengan harta yang baik. Pinjaman baik ini mencakup sedekah wajib dan sunnah.
Selanjutnya Allah سبحانه وتعالى menganjurkan untuk mengerjakan per-buatan baik secara umum seraya berfirman, ﴾ وَمَا تُقَدِّمُواْ لِأَنفُسِكُم مِّنۡ خَيۡرٖ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيۡرٗا وَأَعۡظَمَ أَجۡرٗاۚ ﴿ "Dan kebaikan apa saja yang kamu perbuat untuk dirimu, niscaya kamu memperoleh (balasan)nya di sisi Allah sebagai balasan yang paling baik dan yang paling besar pahalanya," kebaikan itu pahalanya sepuluh kali lipat hingga tujuh ratus kali dan bahkan hingga berli-pat-lipat. Perlu diketahui, kebaikan seberat biji atom dalam dunia ini sebanding dengan berlipat-lipat nilai dunia serta segala apa pun yang ada di atasnya serta apa pun yang terdapat di negeri penuh nikmat abadi berupa kenikmatan-kenikmatan dan kesenangan-ke-senangan. Kebaikan dunia ini merupakan bahan kebaikan di negeri keabadian, benih, asal dan asasnya. Alangkah ruginya waktu-waktu yang berlalu dalam kelalaian dan alangkah ruginya waktu yang berlalu tanpa amal baik. Alangkah ruginya hati yang tidak terpengaruh oleh petuah Penciptanya dan tidak berbekas seruan rindu Dzat Yang Maha Pengasih padanya ketimbang kasihnya terhadap dirinya sendiri. Segala puji hanya bagiMu ya Allah سبحانه وتعالى, kepadaMu-lah tempat mengadu, padaMu kami mohon pertolongan, tidak ada daya dan kekuatan selain dariMu.
﴾ وَٱسۡتَغۡفِرُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمُۢ ﴿ "Dan mohonlah ampunan kepada Allah; se-sungguhnya Allah Maha Pengampun lagi Maha Penyayang." Di dalam perintah istighfar setelah dorongan berbuat ketaatan dan kebaikan terdapat faidah besar, sebab manusia itu mungkin tidak melakukan perintah secara sempurna, yang mungkin tidak dikerjakan sama sekali atau dikerjakan tapi tidak sempurna. Untuk itu manusia di-perintahkan untuk menutupi kekurangan di atas dengan beristigh-far. Manusia selalu berbuat dosa di malam dan di siang hari, bila tidak direngkuh dengan rahmat dan maghfirah Allah سبحانه وتعالى, tentu binasa.
Selesai tafsir Surat al-Muzzammil. Segala puji bagi Allah سبحانه وتعالى semata.
Sesungguhnya Tuhanmu -wahai Rasul- mengetahui bahwa kamu kadang-kadang mengerjakan salat kurang dari dua pertiga malam, kadang-kadang salat setengah malam, dan kadang-kadang sepertiga malam, dan demikian pula segolongan orang-orang beriman yang bersamamu mengerjakan salat malam. Allahlah yang menetapkan ukuran malam dan siang serta menghitung waktu-waktunya. Allah -Subḥānahu- mengetahui bahwa kalian tidak bisa mengitung dan memastikan batas waktunya, lalu kalian merasa berat untuk mendirikan salat pada sebagian besar waktunya demi mencapai apa yang diminta karena itulah Allah mengampuni kalian. Maka, salatlah pada malam hari dengan kadar yang mudah bagi kalian. Allah mengetahui bahwa di antara kalian -wahai orang-orang yang beriman- ada yang akan sakit sehingga mendapat kesulitan karena penyakitnya dan yang lain bepergian untuk mencari rezeki dari Allah, serta yang lain lagi pergi untuk memerangi orang-orang kafir demi mencari keridaan Allah dan agar menjadikan kalimat Allah sebagai yang tertinggi. Mereka ini merasa kesulitan untuk mengerjakan salat malam, sebab itu salatlah pada malam hari dengan kadar yang mudah bagi kalian. Kerjakanlah salat wajib dengan sempurna, keluarkan zakat harta kalian, dan sedekahkan sebagian harta kalian di jalan Allah. Setiap kebaikan yang kalian kerjakan untuk diri kalian, niscaya kalian akan mendapatinya lebih baik dan pahalanya lebih besar. Mintalah ampunan kepada Allah, sesungguhnya Allah Maha Pengampun bagi hamba-Nya yang bertobat kepada-Nya dan Maha Penyayang terhadap mereka.
Mensajero, tu Señor sabe que a veces oras menos de dos tercios de la noche, a veces la mitad de la noche, otras veces un tercio de ella, y que un grupo de creyentes te acompaña. Al-lah determina la noche y el día y cuenta sus horas. Al-lah sabe que ustedes no pueden contar y mantener un registro de sus horas, y por lo tanto, les sería difícil permanecer en oración durante la mayor parte de la noche. Por eso, Al-lah los ha perdonado aligerando su obligación. Así que oren en la noche tanto como puedan. Al-lah sabe que algunos de ustedes están enfermos o limitados por una enfermedad, otros de viaje en busca del sustento de Al-lah, y otros luchando en busca de la complacencia de Al-lah para elevar la palabra de Al-lah. Para estas personas es difícil orar toda la noche, así que oren en la noche tanto como puedan y cumplan con la oración obligatoria de la manera más perfecta. Den el zakat obligatorio de sus riquezas y den caridades por la causa de Al-lah. Todo el bien que hagan será mejor para ustedes y mayor su recompensa. Pidan perdón a Al-lah. Al-lah es Perdonador con aquellos de Sus siervos que se arrepienten y es misericordioso con ellos.
