The Enshrouded One, Bundled Up, The Mantled One — Verse 2

Stand vigil perform prayer through the night except a little

O enwrapped in thy robe, stand at night save for a little. “O prophet made pure! O master most pure! O greatest messenger! O emulated by mortal man! O luminous moon in the tower of majesty! O most manifest pearl in the jewel box of messengerhood! O you whose name is the title of the book of majesty! O you whose decrees are the embroidery on the robe of messengerhood, whose speech is the capital of the religion, whose announcements are the ornament of the Shariah! O arranger of the collar of prophethood! O disseminator of the an- nouncement of messengerhood! O confirmer of the pillars of guidance! O unveiler of the secrets of friendship! O founder of the path of the Shariah! O raiser of the miʿrāj of the Haqiqah! “Stand at night: Get up and do the night prayer. Be awake some of the night, interceding for the community; and sleep some of the night, giving ease to your soul. O master, if you sleep all night, your community will be neglected, and if you stay awake all night, you will suffer, but I do not want your suffering. When you stay awake I will forgive some of the disobedient because of your wakefulness so as to confirm the truth of intercession. While you sleep I will forgive the rest to realize mercy. O master, when you found the robe of My proximity, you found it in sleep. So also at night be in My service. Just as you found the robe at night, so also give thanks for that robe by serving at night.” O chevalier! The servant is shown no greater generosity than when he rises furtively from his warm bed on a dark night and enters into whispered prayer at God's threshold with weeping and pleading, lifting up the story of his own pain to Him. He says in the tongue of need before the Presence of Mystery, “O God, give me access so I may lift up the story of my pain to You. I weep before Your threshold and I am joyful in hope mixed with fear. O God, receive me so that I may turn myself over to You. Gaze at me once so that I may throw the two worlds into the ocean.” My dear, be awake and aware at night, for night is the scented garden of the friends and the springtime of the recognizers. Night is the meadow of the lovers and the light of the truthful. Night is the joy of the yearners and the ease of the spirits of the obedient.

O enwrapped in thy robe, stand at night save for a little. “O prophet made pure! O master most pure! O greatest messenger! O emulated by mortal man! O luminous moon in the tower of majesty! O most manifest pearl in the jewel box of messengerhood! O you whose name is the title of the book of majesty! O you whose decrees are the embroidery on the robe of messengerhood, whose speech is the capital of the religion, whose announcements are the ornament of the Shariah! O arranger of the collar of prophethood! O disseminator of the an- nouncement of messengerhood! O confirmer of the pillars of guidance! O unveiler of the secrets of friendship! O founder of the path of the Shariah! O raiser of the miʿrāj of the Haqiqah! “Stand at night: Get up and do the night prayer. Be awake some of the night, interceding for the community; and sleep some of the night, giving ease to your soul. O master, if you sleep all night, your community will be neglected, and if you stay awake all night, you will suffer, but I do not want your suffering. When you stay awake I will forgive some of the disobedient because of your wakefulness so as to confirm the truth of intercession. While you sleep I will forgive the rest to realize mercy. O master, when you found the robe of My proximity, you found it in sleep. So also at night be in My service. Just as you found the robe at night, so also give thanks for that robe by serving at night.” O chevalier! The servant is shown no greater generosity than when he rises furtively from his warm bed on a dark night and enters into whispered prayer at God's threshold with weeping and pleading, lifting up the story of his own pain to Him. He says in the tongue of need before the Presence of Mystery, “O God, give me access so I may lift up the story of my pain to You. I weep before Your threshold and I am joyful in hope mixed with fear. O God, receive me so that I may turn myself over to You. Gaze at me once so that I may throw the two worlds into the ocean.” My dear, be awake and aware at night, for night is the scented garden of the friends and the springtime of the recognizers. Night is the meadow of the lovers and the light of the truthful. Night is the joy of the yearners and the ease of the spirits of the obedient.

O enwrapped in thy robe, stand at night save for a little. “O prophet made pure! O master most pure! O greatest messenger! O emulated by mortal man! O luminous moon in the tower of majesty! O most manifest pearl in the jewel box of messengerhood! O you whose name is the title of the book of majesty! O you whose decrees are the embroidery on the robe of messengerhood, whose speech is the capital of the religion, whose announcements are the ornament of the Shariah! O arranger of the collar of prophethood! O disseminator of the an- nouncement of messengerhood! O confirmer of the pillars of guidance! O unveiler of the secrets of friendship! O founder of the path of the Shariah! O raiser of the miʿrāj of the Haqiqah! “Stand at night: Get up and do the night prayer. Be awake some of the night, interceding for the community; and sleep some of the night, giving ease to your soul. O master, if you sleep all night, your community will be neglected, and if you stay awake all night, you will suffer, but I do not want your suffering. When you stay awake I will forgive some of the disobedient because of your wakefulness so as to confirm the truth of intercession. While you sleep I will forgive the rest to realize mercy. O master, when you found the robe of My proximity, you found it in sleep. So also at night be in My service. Just as you found the robe at night, so also give thanks for that robe by serving at night.” O chevalier! The servant is shown no greater generosity than when he rises furtively from his warm bed on a dark night and enters into whispered prayer at God's threshold with weeping and pleading, lifting up the story of his own pain to Him. He says in the tongue of need before the Presence of Mystery, “O God, give me access so I may lift up the story of my pain to You. I weep before Your threshold and I am joyful in hope mixed with fear. O God, receive me so that I may turn myself over to You. Gaze at me once so that I may throw the two worlds into the ocean.” My dear, be awake and aware at night, for night is the scented garden of the friends and the springtime of the recognizers. Night is the meadow of the lovers and the light of the truthful. Night is the joy of the yearners and the ease of the spirits of the obedient.

O enwrapped in thy robe, stand at night save for a little. “O prophet made pure! O master most pure! O greatest messenger! O emulated by mortal man! O luminous moon in the tower of majesty! O most manifest pearl in the jewel box of messengerhood! O you whose name is the title of the book of majesty! O you whose decrees are the embroidery on the robe of messengerhood, whose speech is the capital of the religion, whose announcements are the ornament of the Shariah! O arranger of the collar of prophethood! O disseminator of the an- nouncement of messengerhood! O confirmer of the pillars of guidance! O unveiler of the secrets of friendship! O founder of the path of the Shariah! O raiser of the miʿrāj of the Haqiqah! “Stand at night: Get up and do the night prayer. Be awake some of the night, interceding for the community; and sleep some of the night, giving ease to your soul. O master, if you sleep all night, your community will be neglected, and if you stay awake all night, you will suffer, but I do not want your suffering. When you stay awake I will forgive some of the disobedient because of your wakefulness so as to confirm the truth of intercession. While you sleep I will forgive the rest to realize mercy. O master, when you found the robe of My proximity, you found it in sleep. So also at night be in My service. Just as you found the robe at night, so also give thanks for that robe by serving at night.” O chevalier! The servant is shown no greater generosity than when he rises furtively from his warm bed on a dark night and enters into whispered prayer at God's threshold with weeping and pleading, lifting up the story of his own pain to Him. He says in the tongue of need before the Presence of Mystery, “O God, give me access so I may lift up the story of my pain to You. I weep before Your threshold and I am joyful in hope mixed with fear. O God, receive me so that I may turn myself over to You. Gaze at me once so that I may throw the two worlds into the ocean.” My dear, be awake and aware at night, for night is the scented garden of the friends and the springtime of the recognizers. Night is the meadow of the lovers and the light of the truthful. Night is the joy of the yearners and the ease of the spirits of the obedient.

يا أيها المتغطي بثيابه، قم للصلاة في الليل إلا يسيرًا منه. قم نصف الليل أو انقص من النصف قليلا حتى تَصِلَ إلى الثلث، أو زد على النصف حتى تصل إلى الثلثين، واقرأ القرآن بتُؤَدَة وتمهُّلٍ مبيِّنًا الحروف والوقوف.

أن ينهض إلى القيام لربه عز وجل كما قال تعالى "تتجافى جنوبهم عن المضاجع يدعون ربهم خوفا وطمعا ومما رزقناهم ينفقون" وكذلك كان صلى الله عليه وسلم ممتثلا ما أمره الله تعالى به من قيام الليل وقد كان واجبا عليه وحده كما قال تعالى. "ومن الليل فتهجد به نافلة لك عسى أن يبعثك ربك مقاما محمودا" وههنا بين له مقدار ما يقوم فقال تعالى " قم الليل إلا قليلا".

( قُمِ الليل إِلاَّ قَلِيلاً ) أى : قم الليل متعبدا لربك ، ( إِلاَّ قَلِيلاً ) منه ، على قدر ما تأخذ من راحة لبدنك ، فقوله : ( إِلاَّ قَلِيلاً ) بدل كل من كل ، على سبيل التفصيل بعد الإِجمال . .أى : قم نصف الليل للعبادة لربك ، واجعل النصف الثانى من الليل لراحتك ونومك . .ووصف - سبحانه - هذا النصف الكائن للراحة بالقلة فقال ( إِلاَّ قَلِيلاً ) للإِشعار بأن النصف الآخر ، العامر بالعبادة والصلاة . . هو النصف الأكثر ثوابا وقربا من الله - تعالى - بالنسبة للنصف الثانى المتخذ للراحة والنوم .

حدثنا محمد بن المثنى، قال: ثني عبد الأعلى، قال: ثنا داود، عن عكرِمة، في قوله: ( يَا أَيُّهَا الْمُزَّمِّلُ قُمِ اللَّيْلَ إِلا قَلِيلا ) قال: زُملت هذا الأمر فقم به.قال أبو جعفر: والذي هو أولى القولين بتأويل ذلك، ما قاله قتادة؛ لأنه قد عقبه بقوله: ( قُمِ اللَّيْلَ ) فكان ذلك بيانا عن أن وصفه بالتزمُّل بالثياب للصلاة، وأن ذلك هو أظهر معنييه.وقوله: ( قُمِ اللَّيْلَ إِلا قَلِيلا ) يقول لنبيه صلى الله عليه وسلم : ( قُمِ اللَّيْلَ ) يا محمد كله ( إِلا قَلِيلا ) منه ( نِصْفَهُ ) يقول: قم نصف الليل ( أَوِ انْقُصْ مِنْهُ قَلِيلا أَوْ زِدْ عَلَيْهِ ) يقول: أو زد عليه؛ خَيره الله تعالى ذكره حين فرض عليه قيام الليل بين هذه المنازل أي ذلك شاء فعل، فكان رسول الله صلى الله عليه وسلم وأصحابه فيما ذُكر يقومون الليل، نحو قيامهم في شهر رمضان فيما ذُكر حتى خفف ذلك عنهم.* ذكر من قال ذلك:حدثنا أبو كريب، قال: ثنا أبو أُسامة، عن مِسْعَرٍ، قال: ثنا سماك الحنفي، قال: سمعت ابن عباس يقول: لما نـزل أوّل المزمل، كانوا يقومون نحوًا من قيامهم في رمضان، وكان بين أوّلها وآخرها قريب من سنة.حدثنا أبو كريب، قال: ثنا محمد بن بشر، عن مِسْعَرٍ، قال: ثنا سماك، أنه سمع ابن عباس يقول، فذكر نحوه. إلا أنه قال: نحوا من قيامهم في شهر رمضان.حدثنا ابن وكيع، قال: ثنا يزيد بن حيان، عن موسى بن عبيدة، قال: ثني محمد بن طَحْلاء مولى أمّ سلمة، عن أبي سلمة بن عبد الرحمن، عن عائشة قالت: كنت أجعل لرسول الله صلى الله عليه وسلم حصيرا يصلي عليه من الليل، فتسامع به الناس، فاجتمعوا، فخرج كالمغضَب، وكان بهم رحيما، فخشي أن يُكتب عليهم قيام الليل، فقال: " يا أيُّها النَّاسُ اكْلفُوا مِنَ الأعْمالِ ما تُطِيقُونَ، فإنّ الله لا يَمَلُّ مِنَ الثَّوَابِ حَتَّى تَمَلُّوا مِنَ العَمَلِ وخَيْرُ الأعْمال ما دُمْتُمْ عَلَيْه " ونـزل القرآن: ( يَا أَيُّهَا الْمُزَّمِّلُ قُمِ اللَّيْلَ إِلا قَلِيلا نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلا أَوْ زِدْ عَلَيْهِ ) حتى كان الرجل يربط الحبل ويتعلق، فمكثوا بذلك ثمانية أشهر، فرأى الله ما يبتغون من رضوانه فرحمهم فردّهم إلى الفريضة وترك قيام الليل.حدثنا ابن حميد، قال: ثنا مهران، عن موسى بن عبيدة الحميري، عن محمد بن طحلاء، عن أبي سلمة بن عبد الرحمن، عن عائشة قالت: كنت أشتري لرسول الله صلى الله عليه وسلم حصيرا، فكان يقوم عليه من أوّل الليل، فتسمع الناس بصلاته، فاجتمعت جماعة من الناس؛ فلما رأى اجتماعهم كره ذلك، فخشي أن يكتب عليهم، فدخل البيت كالمغضب، فجعلوا يتنحنحون ويتسعَّلون حتى خرج إليهم، فقال: " يا أيُّها النَّاس إنَّ الله لا يَمَلُّ حتى تَمَلُّوا - يعنى من الثواب - فاكْلُفوا مِنَ العَمَلِ ما تُطِيقُون فإنَّ خَيَْر العَمَلِ أدْوَمُهُ وَإنْ قَلَّ" ,ونـزلت عليه: ( يَا أَيُّهَا الْمُزَّمِّلُ قُمِ &; 23-679 &; اللَّيْلَ إِلا قَلِيلا ) السورة قال: فكتبت عليهم، وأنـزلت بمنـزلة الفريضة حتى إن كان أحدهم ليربط الحبل فيتعلق به؛ فلما رأى الله ما يكلفون مما يبتغون به وجه الله ورضاه، وضع ذلك عنهم، فقال: إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ ... إلى عَلِمَ أَنْ لَنْ تُحْصُوهُ فَتَابَ عَلَيْكُمْ فردّهم إلى الفريضة، ووضع عنهم النافلة، إلا ما تطوّعوا به.

"قم الليل"، أي للصلاة، "إلا قليلاً"، وكان قيام الليل فريضة في الابتداء.

قُمِ اللَّيْلَ إِلَّا قَلِيلًا (2) وقيل : هو تزمُّل للاستعداد للصلاة فنودي يا أيها المزمل قم اللّيل إلاّ قليلاً } وهذا مروي عن قتادة . وقريب منه عن الضحاك وهي أقوال متقاربة .ومحملها على أن التزمُّل حقيقة ، وقال عكرمة : معناه زُمِّلْتَ هذا الأمر فقم به ، يريد أمر النبوءة فيكون قوله : { الليل إلاّ قليلاً } مع قوله : { إن لك في النهار سبحاً طويلاً } [ المزمل : 7 ] تحريضاً على استفراغ جهده في القيام بأمر التبليغ في جميع الأزمان من ليل ونهار إلاّ قليلاً من الليل وهو ما يضطر إليه من الهجوع فيه . ومحمل التزمل عنده على المجاز .فإذا كانت سورة المزمل قد أنزلت قبل سورة المدثر كان ذلك دالاً على أن الله تعالى بعد أن ابتدأ رسوله بالوحي بصدر سورة { اقرأ باسم ربك } [ العلق : 1 ] ثم أنزل عليه سورة القلم لدحض مقالة المشركين فيه التي دبرها الوليد بن المغيرة أن يقولوا : إنه مجنون .أنزل عليه التلطف به على تزمله بثيابه لما اعتراه من الحزن من قول المشركين فأمره الله بأن يدفع ذلك عنه بقيام الليل ، ثم فتر الوحي فلما رأى المَلَكَ الذي أرسل إليه بحِراء تدثر من شدة وقع تلك الرؤية فأنزل عليه { يا أيها المدثر .فنداء النبي بوصف المزمل } باعتبار حالته وقت ندائه وَليس المزمل معدوداً من أسماء النبي صلى الله عليه وسلم قال السهيلي : ولم يعرف به وذهب بعض الناس إلى عدّه من أسمائه .وفعل { قم } مُنزل منزلة اللازم فلا يحتاج إلى تقدير متعلق لأن القيام مراد به الصلاة ، فهذا قيام مغاير للقيام المأمور به في سورة المدثر بقوله { قم فأنذر } [ المدثر : 2 ] فإن ذلك بمعنى الشروع كما يأتي هنالك .و { الليل } : زمن الظلمة من بعد العشاء إلى الفجر . وانتصب { الليل } على الظرفية فاقتضى الأمر بالصلاة في جميع وقت الليل ، ويعلم استثناء أوقات قضاء الضرورات من إغفاء بالنوم ونحوه من ضرورات الإِنسان .وقيام الليل لقب في اصطلاح القرآن والسنة للصلاة فيه ما عدا صلاتي المغرب والعشاء ورواتبهما .وأمْر الرسول بقيام الليل أمْر إيجاب وهو خاص به لأن الخطاب موجه إليه وحده مثل السور التي سبقت نزولَ هذه السورة ، وأما قيام الليل للمسلمين فهم اقتدوا فيه بالرسول صلى الله عليه وسلم كما سيأتي في قوله تعالى : { إن ربك يعلم أنك تقوم إلى قوله : وطائفة من الذين معك } [ المزمل : 20 ] الآيات قال الجمهور وذلك قبل أن تفرض الصلوات الخمس في أوقات النهار والليل ولعل حكمة هذا القيام الذي فرض على الرسول صلى الله عليه وسلم في صدر رسالته هو أن تزداد به سريرته زكاء يقوي استعداده لتلقي الوحي حتى لا يحرجه الوحي كما ضغطه عند نزوله كما ورد في حديث البخاري :" فغطني حتى بلغ مني الجَهد " ثم قال : { اقرأ باسم ربّك } [ العلق : 1 ] الحديث ، ويدل لهذه الحكمة قوله تعالى عقبه : { إنا سنلقي عليك قولاً ثقيلاً } [ المزمل : 5 ] .وقد كان النبي صلى الله عليه وسلم يتحنث في غار حراء قبيل بعثته بإلهام من الله تعالى ، فالذي ألهمه ذلك قبل أن يوحي إليه يجدر بأن يأمره به بعد أن أوحى إليه فلا يبقى فترة من الزمن غير متعبد لعبادة ، ولهذا نرجح أن قيام الليل فرض عليه قبل فرض الصلوات الخمس عليه وعلى الأمة .وقد استمر وجوب قيام الليل على رسول الله صلى الله عليه وسلم بعد فرض الصلوات الخمس تعظيماً لشأنه بكثرة الإِقبال على مناجاة ربه في وقت فراغه من تبليغ الوحي وتدبير شؤون المسلمين وهو وقت الليل كما يدل عليه قوله تعالى : { ومن الليل فتهجّد به نافلة لك عسى أن يبعثك ربك مقاماً محموداً ، أي زيادة قرب لك } وقد تقدم في سورة [ الإسراء : 79 ] . فكان هذا حكماً خاصاً بالنبي صلى الله عليه وسلم وقد ذكره الفقهاء في باب خصائص النبي صلى الله عليه وسلم ولم يكن واجباً على غيره ولم تفرض على المسلمين صلاة قبل الصلوات الخمس . وإنما كان المسلمون يقتدون بفعل النبي صلى الله عليه وسلم وهو يقرّهم على ذلك فكانوا يرونه لِزاماً عليهم ، وقد أثنى الله عليهم بذلك في آيات كثيرة كقوله تعالى : { تتجافى جنوبُهم عن المضاجع } [ السجدة : 16 ] ، وسيأتي ذلك عند قوله تعالى : { إن ربك يعلم أنك تقوم أدنى من ثلثي الليل } [ المزمل : 20 ] الآية ، قالت عائشة : «إن الله افترض قيام الليل في أول هذه السورة فقام النبي وأصحابه» ، على أنه لا خلاف في رفع فرض القيام عن المسلمين . وتقرر أنه مندوب فيه . واختلف في استمرار وجوبه على النبي صلى الله عليه وسلم ولا طائل وراء الاستدلال على ذلك أو عدمه .

ومن رحمته تعالى، أنه لم يأمره بقيام الليل كله، بل قال: { قُمِ اللَّيْلَ إِلَّا قَلِيلًا } .

قوله تعالى : قم الليل قراءة العامة بكسر الميم لالتقاء الساكنين . وقرأ أبو السمال بضم الميم إتباعا لضمة القاف . وحكى الفتح لخفته . قال عثمان بن جني : الغرض بهذه الحركة التبليغ بها هربا من التقاء الساكنين ، فبأي حركة تحركت فقد وقع الغرض . وهو من الأفعال القاصرة غير المتعدية إلى مفعول ، فأما ظرف الزمان والمكان فسائغ فيه ، إلا أن ظرف المكان لا يتعدى إليه إلا بواسطة ; لا تقول : قمت الدار حتى تقول قمت وسط الدار وخارج الدار . وقد قيل : إن ( قم ) هنا معناه صل ; عبر به عنه واستعير له حتى صار عرفا بكثرة الاستعمال .( الليل ) حد الليل : من غروب الشمس إلى طلوع الفجر . وقد تقدم بيانه في سورة ( البقرة ) واختلف : هل كان قيامه فرضا وحتما ، أو كان ندبا وحضا ؟ والدلائل تقوي أن قيامه كان حتما وفرضا ; وذلك أن الندب والحض لا يقع على بعض الليل دون بعض ; لأن قيامه ليس مخصوصا به وقت دون وقت . وأيضا فقد جاء التوقيت بذلك عن عائشة وغيرها على ما يأتي . واختلف أيضا : هل كان فرضا على النبي - صلى الله عليه وسلم - وحده ، أو عليه وعلى من كان قبله من الأنبياء ، أو عليه وعلى أمته ؟ ثلاثة أقوال :الأول : قول سعيد بن جبير لتوجه الخطاب إليه خاصة .الثاني : قول ابن عباس ، قال : كان قيام الليل فريضة على النبي - صلى الله عليه وسلم - وعلى الأنبياء قبله .الثالث : قول عائشة وابن عباس أيضا وهو الصحيح ; كما في صحيح مسلم عن زرارة بن أوفى أن سعد بن هشام بن عامر أراد أن يغزو في سبيل الله . . . الحديث ، وفيه : فقلت [ ص: 33 ] لعائشة : أنبئيني عن قيام رسول الله - صلى الله عليه وسلم - ؟ فقالت : ألست تقرأ : يا أيها المزمل قلت : بلى ! قالت فإن الله - عز وجل - افترض قيام الليل في أول هذه السورة ، فقام - صلى الله عليه وسلم - وأصحابه حولا ، وأمسك الله - عز وجل - خاتمتها اثني عشر شهرا في السماء ، حتى أنزل الله - عز وجل - في آخر هذه السورة التخفيف ، فصار قيام الليل تطوعا بعد فريضة . وذكر الحديث .وذكر وكيع ويعلى قالا : حدثنا مسعر عن سماك الحنفي قال : سمعت ابن عباس يقول لما أنزل أول يا أيها المزمل كانوا يقومون نحوا من قيامهم في شهر رمضان حتى نزل آخرها ، وكان بين أولها وآخرها نحو من سنة .وقال سعيد بن جبير : مكث النبي - صلى الله عليه وسلم - وأصحابه عشر سنين يقومون الليل ، فنزل بعد عشر سنين : إن ربك يعلم أنك تقوم أدنى من ثلثي الليل فخفف الله عنهم .قوله تعالى : إلا قليلا استثناء من الليل ، أي صل الليل كله إلا يسيرا منه ; لأن قيام جميعه على الدوام غير ممكن ، فاستثنى منه القليل لراحة الجسد . والقليل من الشيء ما دون النصف ; فحكي عن وهب بن منبه أنه قال : القليل ما دون المعشار والسدس . وقال الكلبي ومقاتل : الثلث .

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

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.

(Keep vigil the night long) in prayer, then He said (save a little);

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.