The Enshrouded One, Bundled Up, The Mantled One — Verse 8

And mention the Name of your Lord that is say bi’smi’Llāhi’l-rahmāni’l-rahīm ‘In the Name of God the Compassionate the Merciful’ to begin your recitation and devote yourself exclusively to Him with complete devotion tabtīlan is the verbal noun from batala used here instead of tabattulan in order to concord with the end-rhyme of the verses for he the Prophet is obliged to devote himself to God.

And remember the name of thy Lord and devote thyself to Him devoutly. Devotion is one of the states of the travelers, those who, in their states of encounter and unveilings, have reached the point that paradise with all its trees and streams does not enter into the beauty of their imagination; hell, with all its fetters and shackles, trembles in fear at the burning in their breasts. The viper of this world's avarice cannot put its fangs into the days of their delight, thorns from the thickets of envy and pride fail to catch in their skirts, dust from the desert of the com- manding soul does not sit on the robe of their submission, smoke from the abyss of caprice never reaches their eyes. They look at people with the eye of heedfulness, they speak with the tongue of tenderness, they become familiar with the heart of mercy. They are kings in attribute and beggars in form, sultans of the road in the garment of the indigent, travelers who have nothing of distance, fliers without the causality of wings and feathers, drunk with the wine of passion, alive with the life of proximity. A group who have cleared away everything other than Us, striking the fire of their hearts' grief into the spheres. Distant from everything outside of Us, they reached the Throne, their tents set up in the dust.

And remember the name of thy Lord and devote thyself to Him devoutly. Devotion is one of the states of the travelers, those who, in their states of encounter and unveilings, have reached the point that paradise with all its trees and streams does not enter into the beauty of their imagination; hell, with all its fetters and shackles, trembles in fear at the burning in their breasts. The viper of this world's avarice cannot put its fangs into the days of their delight, thorns from the thickets of envy and pride fail to catch in their skirts, dust from the desert of the com- manding soul does not sit on the robe of their submission, smoke from the abyss of caprice never reaches their eyes. They look at people with the eye of heedfulness, they speak with the tongue of tenderness, they become familiar with the heart of mercy. They are kings in attribute and beggars in form, sultans of the road in the garment of the indigent, travelers who have nothing of distance, fliers without the causality of wings and feathers, drunk with the wine of passion, alive with the life of proximity. A group who have cleared away everything other than Us, striking the fire of their hearts' grief into the spheres. Distant from everything outside of Us, they reached the Throne, their tents set up in the dust.

And remember the name of thy Lord and devote thyself to Him devoutly. Devotion is one of the states of the travelers, those who, in their states of encounter and unveilings, have reached the point that paradise with all its trees and streams does not enter into the beauty of their imagination; hell, with all its fetters and shackles, trembles in fear at the burning in their breasts. The viper of this world's avarice cannot put its fangs into the days of their delight, thorns from the thickets of envy and pride fail to catch in their skirts, dust from the desert of the com- manding soul does not sit on the robe of their submission, smoke from the abyss of caprice never reaches their eyes. They look at people with the eye of heedfulness, they speak with the tongue of tenderness, they become familiar with the heart of mercy. They are kings in attribute and beggars in form, sultans of the road in the garment of the indigent, travelers who have nothing of distance, fliers without the causality of wings and feathers, drunk with the wine of passion, alive with the life of proximity. A group who have cleared away everything other than Us, striking the fire of their hearts' grief into the spheres. Distant from everything outside of Us, they reached the Throne, their tents set up in the dust.

And remember the name of thy Lord and devote thyself to Him devoutly. Devotion is one of the states of the travelers, those who, in their states of encounter and unveilings, have reached the point that paradise with all its trees and streams does not enter into the beauty of their imagination; hell, with all its fetters and shackles, trembles in fear at the burning in their breasts. The viper of this world's avarice cannot put its fangs into the days of their delight, thorns from the thickets of envy and pride fail to catch in their skirts, dust from the desert of the com- manding soul does not sit on the robe of their submission, smoke from the abyss of caprice never reaches their eyes. They look at people with the eye of heedfulness, they speak with the tongue of tenderness, they become familiar with the heart of mercy. They are kings in attribute and beggars in form, sultans of the road in the garment of the indigent, travelers who have nothing of distance, fliers without the causality of wings and feathers, drunk with the wine of passion, alive with the life of proximity. A group who have cleared away everything other than Us, striking the fire of their hearts' grief into the spheres. Distant from everything outside of Us, they reached the Throne, their tents set up in the dust.

واذكر -أيها النبي- اسم ربك، فادعه به، وانقطع إليه انقطاعًا تامًا في عبادتك، وتوكل عليه. هو مالك المشرق والمغرب لا معبود بحق إلا هو، فاعتمد عليه، وفوِّض أمورك إليه.

أي أكثر من ذكره وانقطع إليه وتفرغ لعبادته إذا فرغت من أشغالك وما تحتاج إليه من أمور دنياك كما قال تعالى "فإذا فرغت فانصب" أي إذا فرغت من أشغالك فانصب في طاعته وعبادته لتكون فارغ البال قاله ابن زيد بمعناه أو قريب منه وقال ابن عباس ومجاهد وأبو صالح وعطية والضحاك والسدي "وتبتل إليه تبتيلا" أي أخلص له العبادة وقال الحسن اجتهد وأبتل إليه نفسك. وقال ابن جرير يقال للعابد متبتل ومنه الحديث المروي نهى عن التبتل يعني الانقطاع إلى العبادة وترك التزوج.

ثم أمره - سبحانه - بعد ذلك بالمداومة على ذكره ليلا ونهارا فقال : ( واذكر اسم رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً . رَّبُّ المشرق والمغرب لاَ إله إِلاَّ هُوَ فاتخذه وَكِيلاً ) .وقوله - سبحانه - ( وَتَبَتَّلْ ) من التبتل ، وهو الاشتغال الدائم بعبادة الله - تعالى - ، والانقطاع لطاعته . ومنه قولهم بتل فلان الحبل ، إذا قطعه ، وارمأة بتول .أى : منقطعة عن الزواج ، ومتفرغة لعبادة الله - تعالى -والمراد به هنا : التفرغ لما يرضى الله - تعالى - ، والاشتغال بذلك عن كل شئ سواه .أى : ودوام - أيها الرسول الكريم - على ذكر الله - تعالى - عن طريق تسبيحه ، وتحميده وتكبيره ، وتفرغ لعبادته وطاعته تفرغا تاما ، دون أن يشغلك عن ذلك شاغل .

يقول تعالى ذكره: ( وَاذْكُرْ ) يا محمد ( اسْمُ رَبِّكَ ) فادعه به : ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) يقول: وانقطع إليه انقطاعا لحوائجك وعبادتك دون سائر الأشياء غيره، وهو من قولهم: تبتَّلتُ هذا الأمر؛ ومنه قيل لأمّ عيسى ابن مريم البتول، لانقطاعها إلى الله، ويقال للعابد المنقطع عن الدنيا وأسبابها إلى عبادة الله: قد تبتل؛ ومنه الخبر الذي رُوي عن النبي صلى الله عليه وسلم " أنه نهى عن التبتُّل ".وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) قال: أخلص له إخلاصا.حدثنا أبو كُرَيب، قال: ثنا يحيى، عن ابن أبي نجيح، عن الحكم، عن مقسم، عن ابن عباس: ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) قال: أخلص له إخلاصا.حدثنا ابن بشار، قال: ثنا مؤمل، قال: ثنا سفيان، عن منصور، عن مجاهد ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) قال: أخلص له إخلاصا.حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد، مثله.حدثنا أبو كريب، قال: ثنا وكيع، عن سفيان، عن مجاهد، مثله، إلا أنه قال: أخْلِصْ إليه.حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن مجاهد ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) قال: أخلص إليه إخلاصا.حدثني يعقوب، قال: ثنا هشيم، عن إسماعيل بن أبي خالد، عن أبي يحيى المكي، في قوله: ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) قال: أخلص إليه إخلاصا.حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، في قوله: ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) قال: أخلص إليه المسألة والدعاء.حدثنا أبو كريب، قال: ثنا ابن أبي زائدة، عن أشعث، عن الحسن، في قوله: ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) قال: بَتِّل نفسك واجتهد.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) يقول: أخلص له العبادة والدعوة.حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، بنحوه.حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) قال: أخلص إليه إخلاصا.حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: ( وَتَبَتَّلْ إِلَيْهِ تَبْتِيلا ) قال: أي تفرّغ لعبادته، قال: تبتل فحبذا التبتل إلى الله، وقرأ قول الله: فَإِذَا فَرَغْتَ فَانْصَبْ قال: إذا فرغت من الجهاد فانصب في عبادة الله وَإِلَى رَبِّكَ فَارْغَبْ .

( واذكر اسم ربك ) بالتوحيد والتعظيم ( وتبتل إليه تبتيلا ) قال ابن عباس وغيره : أخلص إليه إخلاصا . وقال الحسن : اجتهد . وقال ابن زيد : تفرغ لعبادته . قال سفيان : توكل عليه توكلا . وقيل : انقطع إليه في العبادة انقطاعا وهو الأصل في الباب ، يقال : تبتلت الشيء أي : قطعته وصدقة بتة : أي : مقطوعة عن صاحبها لا سبيل له عليها والتبتيل : [ التقطيع ] تفعيل منه يقال : بتلته فتبتل ، والمعنى : بتل نفسك إليه ، ولذلك قال : تبتيلا . قال زيد بن أسلم : التبتل رفض الدنيا وما فيها والتماس ما عند الله تعالى .

وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا (8) عطف على { قم الليل } [ المزمل : 2 ] وقصد بإطلاق الأمر عن تعيين زمان إلى إفادة تعميمه ، أي اذكر اسم ربك في الليل وفي النهار كقوله : { واذكر اسم ربك بكرة وأصيلاً } [ الإنسان : 25 ] .وإقحام كلمة { اسم } لأن المأمور به ذكر اللسان وهو جامع للتذكر بالعقل لأن الألفاظ تجري على حسب ما في النفس ، ألا ترى إلى قوله تعالى : { واذكر ربك في نفسك تضرعاً وخيفة ودون الجهر من القول } [ الأعراف : 205 ] .والتبتل : شدة البتل ، وهو مصدر تبتّل القاصر الذي هو مطاوع بَتَّله ف { تبتل } وهو هنا للمطاوعة المجازية يقصد من صيغتها المبالغة في حصول الفعل حتّى كأنه فعله غيره به فَطاوعه ، والتبتل : الانقطاع وهو هنا انقطاع مجازي ، أي تفرغ البال والفكر إلى ما يرضي الله ، فكأنه انقطع عن الناس وانحاز إلى جانب الله فعدي ب «إلى» الدالة على الانتهاء ، قال امرؤ القيس :منارة مُمْسى راهب متَبَتِّل ... والتبتيل : مصدر بتَّل المشدد الذي هو فعل متعد مثل التّقطيع .وجيء بهذا المصدر عوضاً عن التبتل للإِشارة إلى أن حُصول التبتل ، أي الانقطاع يقتضي التبتيل أي القطْع . ولما كان التبتيل قائماً بالمتبتل تعين أن تبتيله قطعه نفسه عن غير من تبتل هو إليه فالمقطوع عنه هنا هو من عدا الله تعالى فالجمع بين { تبتل } و { تبتيلاً } مشير إلى إراضة النفس على ذلك التبتل . وفيه مع ذلك وفاء بِرعي الفواصل التي قبله .والمراد بالانقطاع المأمور به انقطاع خاص وهو الانقطاع عن الأعمال التي تمنعه من قيام الليل ومهام النهار في نشر الدعوة ومحاجّة المشركين ولذلك قيل { وتبتل إليه } أي إلى الله فكل عمل يقوم به النبي صلى الله عليه وسلم من أعمال الحياة فهو لدين الله فإن طعامه وشرابه ونومه وشؤونه للاستعانة على نشر دين الله . وكذلك منعشات الروح البريئة من الإِثم مثل الطِّيب ، وتزوج النساء ، والأنس إلى أهله وأبنائه وذويه ، وقد قال : «حُبّب إليّ من دنياكم النساء والطيب» .وليس هو التبتل المفضي إلى الرهبانية وهو الإِعراض عن النساء وعن تدبير أمور الحياة لأن ذلك لا يلاقي صفة الرسالة .وفي حديث سعْد في «الصحيح» «ردّ رسول الله على عثمان بن مظعون التبتل ولو أذِن له لاختصينا» يعني ردّ عليه استشارته في الإِعراض عن النساء .

{ وَاذْكُرِ اسْمَ رَبِّكَ } شامل لأنواع الذكر كلها { وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا } أي: انقطع إلى الله تعالى، فإن الانقطاع إلى الله والإنابة إليه، هو الانفصال بالقلب عن الخلائق، والاتصاف بمحبة الله، وكل ما يقرب إليه، ويدني من رضاه.

قوله تعالى : واذكر اسم ربك وتبتل إليه تبتيلافيه ثلاث مسائل :الأولى : قوله تعالى : واذكر اسم ربك أي ادعه بأسمائه الحسنى ، ليحصل لك مع الصلاة محمود العاقبة . وقيل : أي اقصد بعملك وجه ربك ، وقال سهل : اقرأ باسم الله الرحمن الرحيم في ابتداء صلاتك توصلك بركة قراءتها إلى ربك ، وتقطعك عما سواه . وقيل : اذكر اسم ربك في وعده ووعيده ، لتوفر على طاعته وتعدل عن معصيته . وقال الكلبي : صل لربك أي بالنهار .[ ص: 42 ] قلت : وهذا حسن فإنه لما ذكر الليل ذكر النهار ; إذ هو قسيمه ; وقد قال الله تعالى : وهو الذي جعل الليل والنهار خلفة لمن أراد أن يذكر على ما تقدم .الثانية : قوله تعالى : وتبتل إليه تبتيلا التبتل : الانقطاع إلى عبادة الله - عز وجل - ; أي انقطع بعبادتك إليه ، ولا تشرك به غيره . يقال : بتلت الشيء أي قطعته ، ومنه قولهم : طلقها بتة بتلة ، وهذه صدقة بتة بتلة ; أي بائنة منقطعة عن صاحبها ، أي قطع ملكه عنها بالكلية ; ومنه مريم البتول لانقطاعها إلى الله تعالى ، ويقال للراهب متبتل ; لانقطاعه عن الناس ، وانفراده بالعبادة ، قال :تضيء الظلام بالعشاء كأنها منارة ممسى راهب متبتلوفي الحديث النهي عن التبتل ، وهو الانقطاع عن الناس والجماعات . وقيل : إن أصله عند العرب التفرد ; قاله ابن عرفة . والأول أقوى لما ذكرنا . ويقال : كيف قال : تبتيلا ، ولم يقل تبتلا ؟ قيل له : لأن معنى تبتل بتل نفسه ، فجيء به على معناه مراعاة لحق الفواصل .الثالثة : قد مضى في ( المائدة ) في تفسير قوله تعالى : يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم كراهة لمن تبتل وانقطع وسلك سبيل الرهبانية بما فيه كفاية . قال ابن العربي : وأما اليوم وقد مرجت عهود الناس ، وخفت أماناتهم ، واستولى الحرام على الحطام ، فالعزلة خير من الخلطة ، والعزبة أفضل من التأهل ، ولكن معنى الآية : انقطع عن الأوثان والأصنام وعن عبادة غير الله ، وكذلك قال مجاهد : معناه : أخلص له العبادة ، ولم يرد التبتل ، فصار التبتل مأمورا به في القرآن ، منهيا عنه في السنة ، ومتعلق الأمر غير متعلق النهي ; فلا يتناقضان ، وإنما بعث ليبين للناس ما نزل إليهم ; فالتبتل المأمور به : الانقطاع إلى الله بإخلاص العبادة ; كما قال تعالى : وما أمروا إلا ليعبدوا الله مخلصين له الدين والتبتل المنهي عنه : هو سلوك مسلك النصارى في ترك النكاح والترهب في الصوامع ، لكن عند فساد الزمان يكون خير مال المسلم غنما يتبع بها شعف الجبال ومواقع القطر ، يفر بدينه من الفتن .

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.

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!

(So remember the name of thy Lord) so pray by the command of your Lord; and it is also said this means: remember your Lord's divine Oneness (and devote thyself with a complete devotion) be completely sincere to Allah in your prayers, supplications and acts of worship.

So mention the name of your Lord and devote yourself [exclusively] to Him with complete devotion.He said:Recite �In the name of God, the Compassionate, the Merciful� at the opening of your prayer, and the blessing of reciting this will connect you to your Lord and sever you from everything other than Him.His words, Exalted is He:

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.