Al-Muzzammil (Wanda aka lulluɓe) - Cikin Inuwar Alkur'ani | Quran Course

Al-Muzzammil (Wanda aka lulluɓe) - Cikin Inuwar Alkur'ani | Quran Course

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Al-Muzzammil (Wanda aka lulluɓe)

Al-Muzzammil (The Enfolded One)

by Sayyid Qutb4 min readViewed 202 times

Gabatarwa

Prologue

A report in connection with the revelation of this surah suggests that the Quraysh elders held a meeting in Dar an-Nadwah, a place where they normally gathered to discuss any momentous event. This time they were discussing their strategy regarding the Prophet ﷺ and the message he advocated. When the Prophet ﷺ heard of this meeting, he was distressed. He wrapped himself in his clothes, covered himself and went to sleep. The Angel Gabriel then brought him the first passage of this surah, comprising 19 verses, with the command to stay up in worship at night. Its final part, consisting of Verse 20, was delayed for a full year, during which the Prophet ﷺ and some of his Companions attended to their night worship until their legs were swollen from the effort. Only then was the surah's second part revealed, reducing their burden.

A report in connection with the revelation of this surah suggests that the Quraysh elders held a meeting in Dar akNadwah, a place where they normally gathered, in order to discuss any momentous event. This time they were discussing their strategy as regards the Prophet and the message he advocated. When the Prophet heard of this meeting, he was distressed. He wrapped himself in his clothes, covered himself and went to sleep. The Angel Gabriel then brought him the first passage of this surah, comprising 19 verses, with the command to stay up in worship at night. Its final part, consisting of Verse 20, was delayed for a full year, during which the Prophet and some of his Companions attended to their night worship until their legs were swollen from the effort. Only then was the surahs second part revealed reducing their burden.

Wannan keɓewa wani bangare ne na yadda Allah ya shiryar da shi, haka nan ya shirya shi don babban aikin da daga baya za a dora masa. Ya kasance shi kaɗai, nesa da hayaniyar rayuwa da damuwarta. Yana so ne kawai ya faɗaɗa tunaninsa, ya ji kyawun halittar duniya kuma ya yi ƙoƙarin fahimtar saƙon da take isarwa ga hankali mai tsabta. Duk wanda aka zaɓa don aiwatar da aikin yin tasiri da canza akalar al'umma yana buƙatar irin wannan keɓewa, inda yake nesa da ƙananan damuwa da shagalin rayuwa. Lallai yana buƙatar lokacin tunani, inda zai iya kallon sararin duniya tare da neman fahimtar gaskiyar da take nunawa. Idan mutum yana cikin harkokin rayuwa, sai ya tsinci kansa a cikin yanayin da ya saba da shi, wanda zai karɓa cikin sanyin jiki. Ba zai yi tunanin canza shi ba. Sai dai idan ya bar muhallinsa na nan take da damuwoyinsa ne rai zai samu ikon bambance abin da ba ya bayyana cikin sauƙi. Keɓewa tana samar da filin horo na godewa duniyar da ke kewaye da mu, ba tare da la'akari da ra'ayoyin da suka mamaye zamani ba.

This seclusion was an aspect of how God guided him, indeed, prepared him, for the great task which was later to be assigned him. He was alone, away from the hassle of life and its preoccupations. He just wanted to broaden his scope, feel the beauty of the universe and try to understand what message it imparts to a clear mind. Whoever is chosen to carry out the task of influencing and changing the direction of humanity needs such seclusion where he is free from life’s minor concerns and preoccupations. He certainly needs a period of contemplation when he can look at the open universe and try to understand the truth it signifies. When a person is attending to life’s concerns, he finds himself in a familiar environment, which he will complacently accept. He does not think of changing it. It is only moving away from the immediate environment and its concerns that gives the soul its ability to discern what is not readily apparent. Seclusion provides the training ground to appreciate the world around us, without reference to prevailing concepts.