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According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
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The expression muzzammil has a meaning similar to that of muddaththir, which occurs at the beginning of the next surah: namely, "one who is covered [with anything]", "enwrapped" or "enfolded [in anything]"; and, like that other expression, it may be understood in a concrete, literal sense - i.e., "wrapped up in a cloak" or "blanket" - as well as metaphorically, i.e., "wrapped up in sleep" or even "wrapped up in oneself". Hence, the commentators differ widely in their interpretations of the above apostrophe, some of them preferring the literal connotation, others the metaphorical; but there is no doubt that irrespective of the linguistic sense in which the address "O thou enwrapped one" is understood, it implies a call to heightened consciousness and deeper spiritual awareness on the part of the Prophet.
Muzzammil: Some Commentators understand by this, "properly dressed for prayer", or "folded in a sheet, as one renouncing the vanities of this world. Muzzammil is one of the titles of our holy Prophet. But there is a deeper meaning in this and the address "Thou wrapped up" of the next Sura. Human nature requires warm garments and wrappings to protect the body from cold or heat or rain. But in the spiritual world these wrappings are useless: the soul must stand bare and open before Allah, in the silence of the night, but not too austerely, as the following verses show.
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The Prophet was prone to austerities in the cave of Hiraa, both before and after he received his mission, spending days and nights in prayer and contemplation. Midnight and after-midnight prayers have technically received the name of Tahajjud. See also verse 20 below; also xvii. 79.
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Thus Zamakhshari, relating the phrase illa qalilan ("all but a small part" to the subsequent word nisfahu ("one-half thereof", i.e., of the night).
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This, I believe, is the closest possible rendering of the phrase rattil al-qur'ana tartilan. The term tarts primarily denotes "the putting [of something] together distinctly, in a well-arranged manner, and without any haste" (Jawhari, Baydawi; also Lisan al-'Arab, Qamus). When applied to the recitation of a text, it signifies a calm, measured utterance with thoughtful consideration of the meaning to be brought out. A somewhat different significance attaches to a variant of this phrase in 25:32 , applying to the manner in which the Qur'an was revealed.
At this time there was only S. xcvi., S. lxviii, and possibly S. lxxiv, and the opening Sura (Al-Hamd). For us, now, with the whole of the Qur-an before us, the injuction is specially necessary. The words of the Qur-an must not be read hastily, merely to get through so much reading. They must be studied, and their deep meaning pondered over. They are themselves so beautiful that they must be lovingly pronounced in rhythmic tones.
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The Qur-an as completed by degrees, after the Fatra (see Introduction to this Sura).
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Lit., "are strongest of tread and most upright of speech".
For contemplation, prayer, and praise, what time can be so suitable as the night, when calm and silence prevail, the voices of the market-place are still, and the silent stars pour forth their eloquence to the discerning soul.
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A prophet of Allah, as a man, a member of a family, or a citizen, has many ordinary duties to perform; and his work may be made difficult and irksome in protecting those who listen to his preaching and are therefore molested and persecuted by the world. But while discharging all his ordinary duties, he should work as in the presence of Allah, and in all matters and at all times retain the sense of Allah's nearness. His work may be on earth, but his heart is in Heaven.
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For this rendering of the term wakil, see surah {17}, note [4].
Allah is Lord of all places. He rules the world. Therefore be not discouraged by the plots or enmity of wicked men. Leave all things to Allah; trust Him; He is just and will do justice. Only turn away from the unjust, but in a worthy and noble way; i.e., to show them clearly that you do not fear them, but that you leave all affairs in Allah's hands. If we divide the world into hemispheres from north to south, "East and West" will cover all directions.
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