Your Lord surely knows that you are occupied with your devotions for nearly two-thirds of the night, or half the night, or one-third of it, as do many others with you. Yet God prescribes the measure of night and day. He knows you cannot calculate it, and so turns to you in benevolence. So recite as much of the Qur'an as you can easily. He knows some among you will be sick, and some will be travelling over the earth in search of the bounty of God, and some fighting in the way of God. So read as much from it as you can easily, and be firm in devotion, pay the zakat, and lend a goodly loan to God. And what you send for yourself of the good, you will find it with God better and greater in reward. So ask for God's forgiveness. Indeed God is forgiving and kind.
Indeed your Lord knows that you stand up in prayer, sometimes almost two-thirds of the night, and sometimes half the night or sometimes a third of it – and also a group of those along with you; Allah keeps measure of the night and day; He knows that you, O Muslims, will not be able to measure the night, so He has inclined towards you with mercy – therefore recite from the Qur’an as much as is easy for you; He knows that soon some of you will fall ill, and some will travel in the land seeking the munificence of Allah, and some will be fighting in Allah’s cause; therefore recite from the Qur’an as much as is easy for you, and establish prayer and pay the obligatory charity, and lend an excellent loan to Allah; and whatever good you send ahead for yourselves, you will find it with Allah, better and having a great reward; and seek forgiveness from Allah; indeed Allah is Oft Forgiving, Most Merciful.
Thy Lord knows that thou keepest vigil nearly two-thirds of the night, or a half of it, or a third of it, and a party of those with thee; and God determines the night and the day. He knows that you will not number it, and He has turned towards you. Therefore recite of the Koran so much as is feasible. He knows that some of you are sick, and others journeying in the land, seeking the bounty of God, and others fighting in the way of God. So recite of it so much as is feasible. And perform the prayer, and pay the alms, and lend to God a good loan. Whatever good you shall forward to your souls' account, you shall find it with God as better, and mightier a wage. And ask God's forgiveness; God is All-forgiving, All-compassionate.
BEHOLD, [O Prophet,] thy Sustainer knows that thou keepest awake [in prayer] nearly two-thirds of the night, or one-half of it, or a third of it, together with some of those who follow thee. And God who determines the measure of night and day, is aware that you would never grudge it: and therefore He turns towards you in His grace. Recite, then, as much of the Qur’an as you may do with ease. He knows that in time there will be among you sick people, and others who will go about the land in search of God's bounty, and others who will fight in God’s cause. Recite, then, [only] as much of it as you may do with ease, and be constant in prayer, and spend in charity, and [thus] lend unto God a goodly loan: for whatever good deed you may offer up in your own behalf, you shall truly find it with God - yea, better, and richer in reward. And [always] seek God's forgiveness: behold, God is much-forgiving, a dispenser of grace!
Verily thy Lord knoweth that thou stayest up near two- thirds of the night, Or half thereof, or a third thereof, and also a party of those who are with thee. And Allah measureth the night and the day. He knoweth that ye can compute it not, He hath relented toward you. Wherefore recite now of the Qur'an, so much as is easy. He knoweth that there will be among you some diseased, and others shall be travelling in the land seeking grace of Allah, and others shall be fighting in the way of Allah. Wherefore recite thereof so much as is easy; and establish the prayer and give the poor-rate and lend Unto Allah a goodly loan. Whatsoever good ye shall send on for your souls, ye shall find it with Allah, better and greater in reward. And ask forgiveness of Allah; verily Allah is Forgiving, Merciful.
Verily, your Lord knows that you do stand (to pray at night) a little less than two-thirds of the night, or half the night, or a third of the night, and so do a party of those with you, And Allah measures the night and the day. He knows that you are unable to pray the whole night, so He has turned to you (in mercy). So, recite you of the Quran as much as may be easy for you. He knows that there will be some among you sick, others travelling through the land, seeking of Allah's Bounty; yet others fighting in Allah's Cause. So recite as much of the Quran as may be easy (for you), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and lend to Allah a goodly loan, and whatever good you send before you for yourselves, (i.e. Nawafil non-obligatory acts of worship: prayers, charity, fasting, Hajj and 'Umrah, etc.), you will certainly find it with Allah, better and greater in reward. And seek Forgiveness of Allah. Verily, Allah is Oft-Forgiving, Most-Merciful.
Your Lord knows that you stay up nearly two-thirds of the night, or half of it, or one-third of it, along with a group of those with you. God designed the night and the day. He knows that you are unable to sustain it, so He has pardoned you. So read of the Quran what is possible for you. He knows that some of you may be ill; and others travelling through the land, seeking God’s bounty; and others fighting in God’s cause. So read of it what is possible for you, and observe the prayers, and give regular charity, and lend God a generous loan. Whatever good you advance for yourselves, you will find it with God, better and generously rewarded. And seek God’s forgiveness, for God is Forgiving and Merciful.
(O Prophet), your Lord knows that you sometimes stand up in Prayer nearly two-thirds of the night, and sometimes half or one-third of it, and so does a party of those with you; Allah measures the night and the day. He knows that you cannot keep an accurate count of it, so He has shown mercy to you. So now recite as much of the Qur'an as you can. He knows that there are among you those who are sick and others who are journeying in the land in quest of Allah's bounty, and still others who are fighting in the cause of Allah. So recite as much of the Qur'an as you easily can, and establish Prayer, and pay Zakah, and give Allah a goodly loan. Whatever good you send forth for yourselves, you shall find it with Allah. That is better and its reward is greater. And ask for Allah's forgiveness; surely He is Most Forgiving, Most Compassionate.
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. And Allah measures the night and the day. He knows that you are unable to pray the whole night, so He has turned to you. So, recite you of the Qur'an as much as may be easy for you. 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. So recite as much of the Qur'an as may be easy,
Lo! thy Lord knoweth how thou keepest vigil sometimes nearly two-thirds of the night, or (sometimes) half or a third thereof, as do a party of those with thee. Allah measureth the night and the day. He knoweth that ye count it not, and turneth unto you in mercy. Recite, then, of the Qur'an that which is easy for you. He knoweth that there are sick folk among you, while others travel in the land in search of Allah's bounty, and others (still) are fighting for the cause of Allah. So recite of it that which is easy (for you), and establish worship and pay the poor-due, and (so) lend unto Allah a goodly loan. Whatsoever good ye send before you for your souls, ye will find it with Allah, better and greater in the recompense. And seek forgiveness of Allah. Lo! Allah is Forgiving, Merciful.
Indeed your Lord knows that you stand vigil for nearly two thirds of the night—or [at times] a half or a third of it—along with a group of those who are with you. Allah measures the night and the day. He knows that you cannot calculate it [exactly], and so He was lenient toward you. So recite as much of the Quran as is feasible. He knows that some of you will be sick, while others will travel in the land seeking Allah’s bounty, and yet others will fight in the way of Allah. So recite as much of it as is feasible, and maintain the prayer and pay the zakat and lend Allah a good loan. Whatever good you send ahead for your souls you will find it with Allah [in a form] that is better and greater with respect to reward. And plead to Allah for forgiveness; indeed Allah is all-forgiving, all-merciful.
Your Lord knows that you keep vigil nearly two thirds of the night and sometimes half or onethird of it, and a party of those with you. Allah measures thenight and the day. He knows that you cannot count it, and turns to you. Therefore, recite from the Koran as much as is easy (for you); He knows that among youthere are the sick and others traveling the road seeking the bounty of Allah; and others fighting in the Way of Allah. So then, recite from it as much as is easy. Establish your prayers, pay the obligatory charity, and lend Allah a generous loan. Whatever good you shall forward to your souls' account, you surely will find it better with Allah, and a mightier wage. And supplicate for the forgiveness of Allah. Allah is the Forgiving, the Merciful.
Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two thirds of the night or half of it or a third of it, and [so do] a group of those with you. And Allah determines [the extent of] the night and the day. He has known that you [Muslims] will not be able to do it and has turned to you in forgiveness, so recite what is easy [for you] of the Qur'an. He has known that there will be among you those who are ill and others traveling throughout the land seeking [something] of the bounty of Allah and others fighting for the cause of Allah. So recite what is easy from it and establish prayer and give zakah and loan Allah a goodly loan. And whatever good you put forward for yourselves - you will find it with Allah. It is better and greater in reward. And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.
Your Lord knows that you and a group of those who are with you get up for prayer sometimes for less than two-thirds of the night, sometimes half and sometimes one-third of it. God determines the duration of the night and day. He knew that it would be hard for you to keep an exact account of the timing of the night prayers, so He turned to you with forgiveness. Thus, recite from the Quran as much as possible. He knew that some of you would be sick, others would travel in the land to seek God's favors, and still others would fight for the cause of God. Thus, recite from the Quran as much as possible, be steadfast in prayer, pay the zakat, and give virtuous loans to God. Whatever good deeds you save for the next life, you will certainly find them with God. This is the best investment, and for this you will find the greatest reward. Ask forgiveness from God. God is All-forgiving and All-merciful.
Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully), therefore read what is easy of the Quran. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of Allah, and others who fight in Allah's way, therefore read as much of it as is easy (to you), and keep up prayer and pay the poor-rate and offer to Allah a goodly gift, and whatever of good you send on beforehand for yourselves, you will find it with Allah; that is best and greatest in reward; and ask forgiveness of Allah; surely Allah is Forgiving, Merciful.
Inna rabbaka yaAAlamu annaka taqoomu adn<u>a</u> min thuluthayi allayli wani<u>s</u>fahu wathuluthahu wa<u>ta</u>ifatun mina alla<u>th</u>eena maAAaka wa<b>A</b>ll<u>a</u>hu yuqaddiru allayla wa<b>al</b>nnah<u>a</u>ra AAalima an lan tu<u>hs</u>oohu fat<u>a</u>ba AAalaykum fa<b>i</b>qraoo m<u>a</u> tayassara mina alqur<u>a</u>ni AAalima an sayakoonu minkum mar<u>da</u> wa<u>a</u>kharoona ya<u>d</u>riboona fee alar<u>d</u>i yabtaghoona min fa<u>d</u>li All<u>a</u>hi wa<u>a</u>kharoona yuq<u>a</u>tiloona fee sabeeli All<u>a</u>hi fa<b>i</b>qraoo m<u>a</u> tayassara minhu waaqeemoo a<b>l</b><u>ss</u>al<u>a</u>ta wa<u>a</u>too a<b>l</b>zzak<u>a</u>ta waaqri<u>d</u>oo All<u>a</u>ha qar<u>d</u>an <u>h</u>asanan wam<u>a</u> tuqaddimoo lianfusikum min khayrin tajidoohu AAinda All<u>a</u>hi huwa khayran waaAA<i><u>th</u></i>ama ajran wa<b>i</b>staghfiroo All<u>a</u>ha inna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>
Your Lord knows that you stand up praying for nearly two-thirds of the night, or one-half of it and sometimes one third of it, as do others among your followers. God determines the measure of night and day. He knows that you will not be able to do it, so He has turned to you in mercy. Recite, then, as much of the Quran as is easy for you. He knows that there will be some among you who may be sick and others who will be travelling throughout the land seeking God's bounty, and yet others who may be fighting for the cause of God. So, recite, then as much of it as you are able, and be constant in prayer, and spend in charity, and give to God a goodly loan. For whatever good deed you send on before you for your souls, you will find it with God. It will be improved and richly rewarded by Him. Seek God's forgiveness, He is most forgiving, most merciful.
Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others travelling through the land, seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah's Presence,- yea, better and greater, in Reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful.
إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَىِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٌ مِّنَ ٱلَّذِينَ مَعَكَ وَٱللَّهُ يُقَدِّرُ ٱلَّيْلَ وَٱلنَّهَارَ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنَ ٱلْقُرْءَانِ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ وَءَاخَرُونَ يَضْرِبُونَ فِى ٱلْأَرْضِ يَبْتَغُونَ مِن فَضْلِ ٱللَّهِ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنْهُ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا وَٱسْتَغْفِرُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌۢ
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.
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.
<p>The Obligatory Nature of TahaudPrayer Abrogated</p><p>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:</p><p>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!</p><p>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.</p><p>The Concept of Abrogation in Shari'ah</p><p>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.</p><p>There are many verses of the</p><p>Qur'n that have been repealed, and or the commoners find it difficult to grasp the wisdom underlying the repeal,</p><p>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)</p><p>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 ]</p><p>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:</p><p>من احصاھا دخل الجنۃ</p><p>"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</p><p>'…And if you count the bounties of Allah, you cannot count them all. [ 14:34] '</p><p>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.</p><p>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 ].</p><p>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'.</p><p>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] '.</p><p>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.</p><p>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 ].</p><p>Alhamdulillah</p><p>The Commentary on</p><p>Surah Al-Muzzammil</p><p>Ends here</p>
The Obligatory Nature of TahaudPrayer AbrogatedAt 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'ahLegislating 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 theQur'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 ].AlhamdulillahThe Commentary onSurah Al-MuzzammilEnds here