Surah al-Muzammil (The Enwrapped One) 73 : 10
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
| Click word/image to view Qur'an Dictionary | ||
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| Word | Arabic word | |
| (73:10:1) wa-iṣ'bir And be patient |
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| (73:10:2) |
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| (73:10:3) |
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| (73:10:4) yaqūlūna they say |
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| (73:10:5) wa-uh'jur'hum and avoid them |
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| (73:10:6) hajran an avoidance |
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| (73:10:7) jamīlan gracious |
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Explanatory Note
No need for any remonstration, showing anger, friction or hostility. Such was the policy of the Islamic message in Makkah, particularly in the early days. It was only an address to hearts and minds, putting the truth before people in a calm and dignified way. This policy of leaving the company of arrogant opponents with noble dignity is not easy; it requires patience in addition to remembrance and glorification of God. Patience was enjoined by God on every one of His messengers, time after time, and enjoined on His servants who believed in His messengers. No one can dedicate himself to God's message unless he makes patience his main resort, equipment and armament. Advocacy of the divine message is a hard struggle. It requires striving against one's own weaknesses, distractions, desires, haste and despair, and striving against the opponents of the message, their schemes, plots as well as the harm they may directly seek to inflict on the message and its supporters.
It also involves striving against general trends to abandon the divine message and its duties, and to disregard its values while paying lip-service to it. Facing such a struggle, an advocate of Islam can resort to nothing other than patience. Turning to God and glorifying Him goes hand in hand with patience in almost every situation.
3. Surah Overview
The two sections of this Surah were revealed in two separate periods. The first section (v. 1-19) is unanimously a Makkan Revelation and this is supported both by its subject matter and by the hadith. As for the question, in which specific period of the life at Makkah it was revealed, it is not answered by the tradition, but the internal evidence of the subject matter of this section helps to determine the period of its revelation.
Firstly, in it the Prophet has been instructed to the effect: “Arise during the night and worship God so that you may develop the capability to shoulder the heavy burden of Prophethood and to discharge its responsibilities.” This shows that this Command must have been given in the earliest period of the Prophethood when training was being imparted to the Prophet by God for this office.
Secondly, a Command has been given in it that the Qur’an be recited in the Prayer for half the night, or thereabouts (Tahajjud Prayer). This Command by itself points out that by that time at least so much of the Qur’an had been revealed as could be recited for that long.
Thirdly, in this section the Prophet has been exhorted to have patience at the excesses being committed by his opponents and the disbelievers of Makkah have been threatened with the torment. This shows that this section was revealed at a time when the Prophet had openly started preaching Islam and the opposition to him at Makkah had grown active and strong.
About the second section (v. 20) although many of the commentators have expressed the opinion that this too was sent down at Makkah, yet some other commentators regard it as a Madīnan Revelation and this same opinion is confirmed by the subject matter of this section. For it mentions fighting in the way of God, and obviously, there could be no question of it at Makkah; it also contains the Command to pay the financial obligation (Zakah) and it is fully confirmed that the Zakah at a specific rate and with an exemption limit (nisab) was enjoined at Madīnah.
10. Wiki Forum
11. Tafsir Zone
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Overview (Verses 10 - 19) Flattened Mountains God then directs His Messenger to remain content and patient in the face of all opposition and false accusation, telling him to leave those people who so behave to Him to deal with: If the first report concerning the revelation of this surah's opening is correct and that it took place during the early days of the Islamic message, this means that this second passage was revealed later, after the call to Islam went public and began to encounter opposition from those who denied it. Some of these were arrogant in their opposition, speaking ill of the Prophet and the believers. If, on the other hand, the second report is more accurate, then the first part of the surah was revealed in full when the Prophet was at the receiving end of the unbelievers' determined opposition to his message. Be that as it may, we see that the directive to remain patient comes after the one to attend to night worship and engage in glorifying God. These two instructions are often given together with the aim of reinforcing the advocates of the divine message with the help they need along their long journey. These advocates contend with difficulties both from within themselves and from outside by the opponents of Islam. Both types of difficulty are extremely hard to deal with. Hence, the first directive is to remain patient: "Endure with patience what people may say", which may be infuriating. Next comes a similarly magnanimous directive: "And leave their company with noble dignity." (Verse 10) No need for any remonstration, showing anger, friction or hostility. Such was the policy of the Islamic message in Makkah, particularly in the early days. It was only an address to hearts and minds, putting the truth before people in a calm and dignified way. This policy of leaving the company of arrogant opponents with noble dignity is not easy; it requires patience in addition to remembrance and glorification of God. Patience was enjoined by God on every one of His messengers, time after time, and enjoined on His servants who believed in His messengers. No one can dedicate himself to God's message unless he makes patience his main resort, equipment and armament. Advocacy of the divine message is a hard struggle. It requires striving against one's own weaknesses, distractions, desires, haste and despair, and striving against the opponents of the message, their schemes, plots as well as the harm they may directly seek to inflict on the message and its supporters. It also involves striving against general trends to abandon the divine message and its duties, and to disregard its values while paying lip-service to it. Facing such a struggle, an advocate of Islam can resort to nothing other than patience. Turning to God and glorifying Him goes hand in hand with patience in almost every situation. So, the Prophet is instructed to endure with patience whatever is said against his message and to leave with noble dignity the company of those who are so hostile to it, leaving them to God to deal with: "Leave to Me those who deny the truth and enjoy the comforts of this life. Bear with them fora little while (Verse 11) This is said by none other than the Almighty, who has control of all forces. It is He who says: "Leave to Me those who deny the truth." They are only ordinary people while this threat is issued by the One who originated them and created this vast universe needing for the purpose nothing more than to say, 'Be' . God is saying here that the message is His own, so those who deny it should be left to Him, while the Prophet should carry on with his task of delivering the message. If they want to persist in their denial, then let them do so, but leave their company with noble dignity. It is God who will take care of them and foil their designs. The Prophet need not think further about them. The warning is terrifying and stunning. It implies that the Almighty will deal with such petty people. They "may enjoy the comforts of this lif ", but they remain powerless in front of Him, no matter how despotic they may be in this world. "Bear with them for a little while." (Verse 11) If he were to bear with them for the length of life on earth, this would still only represent 'a little while', because this life is in God's measure only a day or a part of a day. Indeed, it will seem thus to them when it is over. On the Day of Judgement, they will feel that it was no more than an hour of a day. So, it remains 'a little while' no matter how long this may be; even if they depart this life in safety, without being punished in this world. "We have heavy fetters and a blazing fire, food that chokes and painful suffering." (Verses 12-13) All these arc fitting requitals for those who enjoy a life of comfort in this world but who continue to deny the divine message. They do not appreciate what they are given; nor do they give due thanks for the comforts they enjoy. Therefore, you, Muhammad, bear with patience what they say and do, and leave them to Me. We have what they deserve: heavy fetters, a blazing fire, food that is so hard to swallow and a painful suffering on a day that fills everyone with fear. An image of that day and the fear it spreads is then drawn: "On the day when the earth and the mountains will shake, and the mountains will crumble into heaps of shifting sand." (Verse 14) The feeling of fear transcends all people to spread over the whole earth: it thus shudders and crashes, with the great mountains crumbling into .heaps of sand. How, then, will humans react? Having given this scary image, the surah addresses those unbelievers who enjoy a life of luxury reminding them of a great tyrant, Pharaoh, and how God swept him away: "We have sent you a Messenger to be your witness, just as We sent a messenger to Pharaoh. Pharaoh disobeyed the messenger, and so We inflicted on him a severe punishment." (Verses 15-16) The terrible end suffered by Pharaoh is given in such a brief word that it strikes even more fear into their hearts, and this after the scene depicting the earth shaking and the mountains flattened. These are two images of punishment, one in this life and one in the hereafter. How do those unbelievers think they will be saved from such punishment? "How will you, if you continue to disbelieve, guard yourselves against a day that will turn children's hair grey? That is the day when the skies shall be rent asunder." (Verses 17-18) This is an image of a fearful event that leaves the sky rent asunder, after the earth and the mountains have crumbled into sand. It turns children's hair grey. The images of this terrifying event are drawn from a silent landscape as well as a living humanity. The surah portrays these images before the addressees as if they are taking place now It then confirms this most emphatically: "God's promise will certainly be ft filed." (Verse 18) It is happening, no doubt. Whatever God wills is certain to be done. Now the surah gives their hearts a gentle touch so that they may remember and choose the road to safety: "This is but a reminder. Let him who will, take the way to his Lord." (Verse 19) The way to God is safer and easier to traverse. It spares people such a terrible outcome. The verses carrying these warnings strike the unbelievers hard. They shake them violently, leaving them in great fear. At the same time, they provide strengthening reassurance to the Prophet and his small group of followers. They feel that God is with them, punishing their enemies. It is only but a short while and the appointed time will arrive. The matter will then be settled. God will take His enemies, who are their enemies, and put them to the fate they deserve. God does not abandon the believers to His enemies, even though He may give His enemies respite for a while. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 10 - 19) Flattened Mountains God then directs His Messenger to remain content and patient in the face of all opposition and false accusation, telling him to leave those people who so behave to Him to deal with: If the first report concerning the revelation of this surah's opening is correct and that it took place during the early days of the Islamic message, this means that this second passage was revealed later, after the call to Islam went public and began to encounter opposition from those who denied it. Some of these were arrogant in their opposition, speaking ill of the Prophet and the believers. If, on the other hand, the second report is more accurate, then the first part of the surah was revealed in full when the Prophet was at the receiving end of the unbelievers' determined opposition to his message. Be that as it may, we see that the directive to remain patient comes after the one to attend to night worship and engage in glorifying God. These two instructions are often given together with the aim of reinforcing the advocates of the divine message with the help they need along their long journey. These advocates contend with difficulties both from within themselves and from outside by the opponents of Islam. Both types of difficulty are extremely hard to deal with. Hence, the first directive is to remain patient: "Endure with patience what people may say", which may be infuriating. Next comes a similarly magnanimous directive: "And leave their company with noble dignity." (Verse 10) No need for any remonstration, showing anger, friction or hostility. Such was the policy of the Islamic message in Makkah, particularly in the early days. It was only an address to hearts and minds, putting the truth before people in a calm and dignified way. This policy of leaving the company of arrogant opponents with noble dignity is not easy; it requires patience in addition to remembrance and glorification of God. Patience was enjoined by God on every one of His messengers, time after time, and enjoined on His servants who believed in His messengers. No one can dedicate himself to God's message unless he makes patience his main resort, equipment and armament. Advocacy of the divine message is a hard struggle. It requires striving against one's own weaknesses, distractions, desires, haste and despair, and striving against the opponents of the message, their schemes, plots as well as the harm they may directly seek to inflict on the message and its supporters. It also involves striving against general trends to abandon the divine message and its duties, and to disregard its values while paying lip-service to it. Facing such a struggle, an advocate of Islam can resort to nothing other than patience. Turning to God and glorifying Him goes hand in hand with patience in almost every situation. So, the Prophet is instructed to endure with patience whatever is said against his message and to leave with noble dignity the company of those who are so hostile to it, leaving them to God to deal with: "Leave to Me those who deny the truth and enjoy the comforts of this life. Bear with them fora little while (Verse 11) This is said by none other than the Almighty, who has control of all forces. It is He who says: "Leave to Me those who deny the truth." They are only ordinary people while this threat is issued by the One who originated them and created this vast universe needing for the purpose nothing more than to say, 'Be' . God is saying here that the message is His own, so those who deny it should be left to Him, while the Prophet should carry on with his task of delivering the message. If they want to persist in their denial, then let them do so, but leave their company with noble dignity. It is God who will take care of them and foil their designs. The Prophet need not think further about them. The warning is terrifying and stunning. It implies that the Almighty will deal with such petty people. They "may enjoy the comforts of this lif ", but they remain powerless in front of Him, no matter how despotic they may be in this world. "Bear with them for a little while." (Verse 11) If he were to bear with them for the length of life on earth, this would still only represent 'a little while', because this life is in God's measure only a day or a part of a day. Indeed, it will seem thus to them when it is over. On the Day of Judgement, they will feel that it was no more than an hour of a day. So, it remains 'a little while' no matter how long this may be; even if they depart this life in safety, without being punished in this world. "We have heavy fetters and a blazing fire, food that chokes and painful suffering." (Verses 12-13) All these arc fitting requitals for those who enjoy a life of comfort in this world but who continue to deny the divine message. They do not appreciate what they are given; nor do they give due thanks for the comforts they enjoy. Therefore, you, Muhammad, bear with patience what they say and do, and leave them to Me. We have what they deserve: heavy fetters, a blazing fire, food that is so hard to swallow and a painful suffering on a day that fills everyone with fear. An image of that day and the fear it spreads is then drawn: "On the day when the earth and the mountains will shake, and the mountains will crumble into heaps of shifting sand." (Verse 14) The feeling of fear transcends all people to spread over the whole earth: it thus shudders and crashes, with the great mountains crumbling into .heaps of sand. How, then, will humans react? Having given this scary image, the surah addresses those unbelievers who enjoy a life of luxury reminding them of a great tyrant, Pharaoh, and how God swept him away: "We have sent you a Messenger to be your witness, just as We sent a messenger to Pharaoh. Pharaoh disobeyed the messenger, and so We inflicted on him a severe punishment." (Verses 15-16) The terrible end suffered by Pharaoh is given in such a brief word that it strikes even more fear into their hearts, and this after the scene depicting the earth shaking and the mountains flattened. These are two images of punishment, one in this life and one in the hereafter. How do those unbelievers think they will be saved from such punishment? "How will you, if you continue to disbelieve, guard yourselves against a day that will turn children's hair grey? That is the day when the skies shall be rent asunder." (Verses 17-18) This is an image of a fearful event that leaves the sky rent asunder, after the earth and the mountains have crumbled into sand. It turns children's hair grey. The images of this terrifying event are drawn from a silent landscape as well as a living humanity. The surah portrays these images before the addressees as if they are taking place now It then confirms this most emphatically: "God's promise will certainly be ft filed." (Verse 18) It is happening, no doubt. Whatever God wills is certain to be done. Now the surah gives their hearts a gentle touch so that they may remember and choose the road to safety: "This is but a reminder. Let him who will, take the way to his Lord." (Verse 19) The way to God is safer and easier to traverse. It spares people such a terrible outcome. The verses carrying these warnings strike the unbelievers hard. They shake them violently, leaving them in great fear. At the same time, they provide strengthening reassurance to the Prophet and his small group of followers. They feel that God is with them, punishing their enemies. It is only but a short while and the appointed time will arrive. The matter will then be settled. God will take His enemies, who are their enemies, and put them to the fate they deserve. God does not abandon the believers to His enemies, even though He may give His enemies respite for a while. |
