Overview - Surah 73: al-Muzammil (The Enwrapped One)
The Surah emphasizes prayers and the reading of the Qur'an in prayers. It tells the Prophet and all those who stand to preach the message of Allah to take their strength from the word of Allah. Read the Qur'an and spend your wealth in the path of Allah.
This Surah takes its name from the first Ayat, يَا أَيُّهَا الْمُزَّمِّلُ " O you who wraps himself [in clothing]," [73:1].
There are 20 Ayat in this Surah.
Overview
| Total Ayat | 20 |
| Total Words * | 199 |
| Root Words * | 95 |
| Unique Root Words * | 5 |
| Makki / Madani | Makki |
| Chronological Order* | 3rd (according to Ibn Abbas) |
| Year of Revelation* | 1st-3rd year of Prophethood |
| Events during/before this Surah*
Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Revelation begins - Private Invitation to Islam ,Revelation begins - Private Invitation to Islam ,Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda.,Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia,2nd Migration to Abyssinia,Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
Apostasy (do not ask for speedy doom for apostates) (God alone will punish them), Charity, Commandments (general religious) , Earth (condition of at the time of resurrection) , Hell, Judgement (Day) (childrens’ hair turns grey), Judgement (Day) (will be convulsed and become like a moving sand-dune), Judgement (Day) (rent asunder), Pharaoh, Prayer (times of day of) , Prophet (keeps awake 2/3 1/2 or 1/3 of the night praying) , Qur’an, Qur’an (recite as much as you may do with ease) , Resurrection (of soul)
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Theme 1: Striving in Ibadah
In the first seven verses the Prophet has been commanded to the effect: “Prepare yourself to shoulder the responsibilities of the great Mission that has been entrusted to you; its practical form is that you should rise during the hours of night and stand up in Prayer for half the night, or for a little more or less of it.”
In v. 8-14, he has been exhorted to the effect: “Devote yourself exclusively to that God Who is the Owner of the whole universe, entrust all your affairs to Him with full satisfaction of the heart. Bear with patience whatever your opponents may utter against you. Do not be intimate with them. Leave their affair to God: He Himself will deal with them.”
Then, in v. 15-19, those of the people of Makkah, who were opposing the Prophet have been warned, so as to say: “We have sent a Messenger to you just as We sent a Messenger to the Pharaoh. Just consider what fate the Pharaoh met when he did not accept the invitation of the Messenger of God. Supposing that you are not punished by a torment in this world, how will you save yourselves from the punishment for disbelief on the Day of Resurrection.”
This is the subject matter of the first section. The second section, according to a hadith from Sa’id bin Jubair, was sent down ten years later and in it the initial Command given in connection with the Tahajjud Prayer, in the beginning of the first section, was curtailed. The new Command enjoined, “Offer as much of the Tahajjud Prayer as you easily can, but what the Muslims should particularly mind and attend to is the five times obligatory Prayer a day, they should establish it regularly and punctually; they should discharge their Zakah dues accurately; and they should spend their wealth with sincere intentions for the sake of God. In conclusion, the Muslims have been exhorted, saying: “Whatever good works you do in the world, will not go waste, but they are like the provision which a traveler sends up in advance to his permanent place of residence. Whatever good you send up from the world, you will find it with God, and the provision thus sent up is much better than what you will have to leave behind in the world, and with God you will also get a much better and richer reward than what you have actually sent up before.”
Manuscripts / Inscriptions
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
- In Surah Jinn [72], the listening of the Jinns to the Qur'an was mentioned that how they were influenced when they listened to the Qur'an. In Surah al-Muzzammil [73], the Muslims have been advised to listen and recite it.
- Surah al-Muzzammil [73] and al-Mudathir [74] both begin with addressing the Prophet.
- Surah al-Muzzammil [73] and al-Mudathir [74] both have similar Ayat speaking of the Qur'an being a reminder
إِنَّ هَـٰذِهِ تَذْكِرَةٌ ۖفَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا "Indeed, this is a reminder, so whoever wills may take to his Lord a way." [73:19]
كَلَّا إِنَّهُ تَذْكِرَةٌ فَمَن شَاءَ ذَكَرَهُ "No! Indeed, the Qur'an is a reminder. Then whoever wills will remember it." [74:54-55]
(73:20) is the longest Ayat of this Surah with 78 words,
إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ ۚ وَاللَّـهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّـهِ ۙ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّـهِ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّـهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّـهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَاسْتَغْفِرُوا اللَّـهَ ۖ إِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ "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. " (73:20)
Total Word Count per Ayat (shows how many words per Ayat) = 5* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | أ ل ه | 8 | 2851 |
| 2. | ر س ل | 5 | 513 |
| 3. | ق و م | 4 | 660 |
| 4. | ل ي ل | 4 | 92 |
| 5. | ق ر أ | 4 | 88 |
| 6. | ر ب ب | 4 | 980 |
| 7. | إِلَىٰ | 4 | 742 |
| 8. | أ خ ذ | 4 | 273 |
| 9. | ق ل ل | 3 | 76 |
| 10. | ق و ل | 3 | 1722 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| أ ل ه | 8 | 2851 |
| ر س ل | 5 | 513 |
| ق و م | 4 | 660 |
| ل ي ل | 4 | 92 |
| ق ر أ | 4 | 88 |
| ر ب ب | 4 | 980 |
| إِلَىٰ | 4 | 742 |
| أ خ ذ | 4 | 273 |
| ق ل ل | 3 | 76 |
| ق و ل | 3 | 1722 |
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.
- Abdullah ibn Abbas said, "[Recitation of the Qur'an in Tahajjud] is more suitable for pondering over the Qur'an and understanding it."
- Allah ordered the Prophet not to stand in prayer the whole night.
- Remembering Allah much.
- Those who oppose the Prophet will be treated with heavy fetters and blazing fire.
- The Qur'an is a reminder for those who want to find the Right Way.
- Read from the Qur'an as much as you easily can.
- Whatever you spend in the way of Allah, you will find it in the Hereafter.
Tafsir Zone
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Overview (Verses 1 - 9) The One Enfolded You enfolded one! Stand in prayer at night, all but a small part of it, half of it, or a little less, or add to it. Recite the Qur'an calmly and distinctly. We shall bestow on you a weighty message. The night hours are strongest of tread and most upright of speech. During the day you have a long chain of things to attend to. Therefore, remember your Lord's name and devote yourself wholeheartedly to Him. He is the Lord of the east and the west. There is no deity other than Him. Take Him for your guardian. (Verses 1-9) "You enfolded one! Stand.. ." This is a call from on high, given by God Almighty. Stand, for you have a great mission and a heavy burden. Stand, for you need to put in sustained efforts. Stand, for the time of sleep and comfort is over. You need to prepare for the task ahead of you. This is an awesome command requiring the Prophet to pull himself out from the warmth of his bed in a comfortable home and with a happy family life so as to place himself in the midst of a hard struggle, with different forces pulling him here and there. A man who lives for himself may find comfort and ease, but he lives small and dies small. The noble soul who shoulders such a heavy burden has a different perspective: what has he got to do with sleep, comfort, a warm bed and an easy life? The Prophet realised and accepted this. When his wife, Khadijah, once told him to go to bed and relax, he said to her: "The time for sleep has passed." Yes, indeed. He had nothing more than long nights and a long struggle ahead of him. "You enfolded one! Stand in prayer at night, all but a small part of it, half of it, or a little less, or add to it. Recite the Qur'an calmly and "Sa'id ibn Hisham reports that he asked Ibn 'Abbas how the Prophet prayed Witr. He said: 'Shall I tell you who of all people knows this best?' He said: 'Yes.' Ibn 'Abbas said: 'Go and ask 'A'ishah and then come back and tell me her answer'." Sa'id continues: "I said to her: 'Mother of the believers, tell me what was the Prophet like in his manners?' She said: 'Do you not read the Qur'an?' I said I did. She said: 'His manners were as the Qur'an says.' I was about to leave, but then I thought of the Prophet's night worship, so I said: 'Mother of the believers, tell me how the Prophet offered his night worship.' She said: 'Do you not read the surah starting with, You enfolded one!' I said I did. She said: 'God made night worship obligatory at the opening of the surah, and the Prophet and his Companions offered night worship until their feet were swollen. God retained the end of that surah with Himself for 12 months, then the relaxation was given. Thus, night worship became voluntary after it had been obligatory.' I was about to rise, but then I remembered Witt., and I said to her: 'Mother of the believers, tell me how the Prophet offered Witr.' She said: 'We used to prepare for him his tooth stick and the water for his ablutions. He would rise at night, as God wished, and he would use his tooth stick to brush his teeth, then would perform his ablution. He would offer eight rak'ahs without sitting in between until he had completed the eighth rak'ah. He would then sit down and glorify God and supplicate, then he would stand before ending his prayer, to offer his ninth rak`ah. He would sit glorifying God alone, then supplicating. He would then finish his prayer with Salam. He said it aloud so that we would hear it. He then prayed two rak'ahs sitting down. Thus he would complete 11 rak'ahs. When he was older and put on some weight, he would pray Witr in seven rak`ahs and do two rak'ahs seated to complete nine. When the Prophet offered some voluntary prayers he liked to keep this up. If something distracted him from night worship, such as sleep or illness, he would offer 12 rak'ahs during the day. I know that the Prophet never read the whole of the Qur'an in one night up to the morning, and I know that he never fasted a complete month other than Ramadan'." [Related by Ahmad and Muslim.] A Heavy Weight to Carry All these preparations were made so that the Prophet could receive the weighty discourse: "We shall bestow on you a weighty message." (Verse 5) This is a reference to the Qur'an and the assignment it gives the Prophet. The Qur'an is not weighty in its phraseology; on the contrary, it is both easy to bear in mind and recite. However, it is weighty in the scales of truth, and profound in its effect on people's hearts: " HadWe brought down this Qur'an upon a mountain, you would have seen it humble itself and break asunder for fear of God." (59: 21) Instead, God sent down the Qur'an to a man's heart, which received it and was steadier than a mountain. Receiving such an overflow of light and knowledge and understanding it is certainly a weighty task. Dealing with great universal truths as they are is weighty indeed. Likewise, to be in contact with those on high and with the spirits of animate and inanimate creatures in the manner the Prophet was is also weighty. Moreover, to undertake this mission without hesitation and not to turn away here or there in response to temptation is mightily weighty. All this certainly requires long preparation. Standing up in night worship when others are asleep, leaving aside the distractions of daily life, being in contact with God, receiving His light and bounty, seeking the pleasure of being alone with Him, reciting the Qur'an in the deep silence of the night as if it is being bestowed now from on high so as to be echoed by the whole universe, and receiving inspiration from the Qur'an and its melody in the quiet of the night... is all part of the preparation. It provides the necessary preparedness to shoulder the weighty task and undertake the sustained and strenuous efforts required of the Prophet and anyone who advocates the message of Islam. It enlightens advocates' hearts along their hard way, protecting them from Satan's whispering and temptations, and guiding their footsteps so that they do not fall into the dark maze that stands adjacent to this shining road. "The night hours that are strongest of tread and most upright of speech." (Verse 6) The night hours referred to here are those that follow the Isha Prayer. This verse describes these hours as 'strongest of tread , which means more physically exhausting, and 'most upright of speech', which means better rewarding, [according to Mujahid]. To overcome the appeal of bed after a long day is exhausting, but it declares the triumph of the spirit in response to God's instructions. Since the person spending these hours in worship prefers to be in contact with God, these hours are most upright of speech, because they give a special taste to God's glorification. They make prayer more enlightening, and supplication more transparent. They fill the heart with light and happiness that may not be felt in day prayers. God, who created man and his heart, knows how it responds, what it takes in, how it opens to callers, and at which times it is more responsive and better prepared. When God wanted to prepare His servant and Messenger, Muhammad (peace be upon him), for his weighty message, He chose for him night worship because the night hours are the ones that are strongest of tread, producing the most profound impression, and most upright of speech. God knows that during the day he had to attend to different tasks that took up much of his energy. "During the day you have a long chain of things to attend to." (Verse 7) Let him, then, do whatever he needs to do during the day, putting in whatever effort was necessary. When the night comes, however, he should devote himself to his Lord, offering prayer and glorifying Him: "Therefore, remember your Lord's name and devote yourself wholeheartedly to Him." (Verse 8) Remembering God's name does not mean repeating His honoured name verbally, counting with a bead of one hundred or a thousand pieces. Rather, this is a heart-felt remembrance along with verbal mention, or it means prayer and reading the Qur'an while praying. Wholehearted devotion means concentrating all one's attention on God, addressing one's worship to Him, discarding all thoughts and feelings other than the bond with Him. The surah follows this instruction by making it clear that there is none other than God to turn to: "He is the Lord of the east and the west. There is no deity other than Him. Take Him for your guardian." (Verse 9) He is the Lord of all, the One God other than whom there is no deity. To devote oneself to Him is to be with the only truth in the universe, and to place one's trust in Him is to place it in the only power in the universe. Such reliance on Him is the natural result of believing in His oneness and His control of the east and the west, or in other words, His control of the entire universe. The Prophet, who is told to stand in order to carry his heavy burden, needs to devote himself wholeheartedly to God and to rely on Him only. It is from this that he derives the strength necessary to carry his heavy burden along his long way. |
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 1 - 9) The One Enfolded You enfolded one! Stand in prayer at night, all but a small part of it, half of it, or a little less, or add to it. Recite the Qur'an calmly and distinctly. We shall bestow on you a weighty message. The night hours are strongest of tread and most upright of speech. During the day you have a long chain of things to attend to. Therefore, remember your Lord's name and devote yourself wholeheartedly to Him. He is the Lord of the east and the west. There is no deity other than Him. Take Him for your guardian. (Verses 1-9) "You enfolded one! Stand.. ." This is a call from on high, given by God Almighty. Stand, for you have a great mission and a heavy burden. Stand, for you need to put in sustained efforts. Stand, for the time of sleep and comfort is over. You need to prepare for the task ahead of you. This is an awesome command requiring the Prophet to pull himself out from the warmth of his bed in a comfortable home and with a happy family life so as to place himself in the midst of a hard struggle, with different forces pulling him here and there. A man who lives for himself may find comfort and ease, but he lives small and dies small. The noble soul who shoulders such a heavy burden has a different perspective: what has he got to do with sleep, comfort, a warm bed and an easy life? The Prophet realised and accepted this. When his wife, Khadijah, once told him to go to bed and relax, he said to her: "The time for sleep has passed." Yes, indeed. He had nothing more than long nights and a long struggle ahead of him. "You enfolded one! Stand in prayer at night, all but a small part of it, half of it, or a little less, or add to it. Recite the Qur'an calmly and "Sa'id ibn Hisham reports that he asked Ibn 'Abbas how the Prophet prayed Witr. He said: 'Shall I tell you who of all people knows this best?' He said: 'Yes.' Ibn 'Abbas said: 'Go and ask 'A'ishah and then come back and tell me her answer'." Sa'id continues: "I said to her: 'Mother of the believers, tell me what was the Prophet like in his manners?' She said: 'Do you not read the Qur'an?' I said I did. She said: 'His manners were as the Qur'an says.' I was about to leave, but then I thought of the Prophet's night worship, so I said: 'Mother of the believers, tell me how the Prophet offered his night worship.' She said: 'Do you not read the surah starting with, You enfolded one!' I said I did. She said: 'God made night worship obligatory at the opening of the surah, and the Prophet and his Companions offered night worship until their feet were swollen. God retained the end of that surah with Himself for 12 months, then the relaxation was given. Thus, night worship became voluntary after it had been obligatory.' I was about to rise, but then I remembered Witt., and I said to her: 'Mother of the believers, tell me how the Prophet offered Witr.' She said: 'We used to prepare for him his tooth stick and the water for his ablutions. He would rise at night, as God wished, and he would use his tooth stick to brush his teeth, then would perform his ablution. He would offer eight rak'ahs without sitting in between until he had completed the eighth rak'ah. He would then sit down and glorify God and supplicate, then he would stand before ending his prayer, to offer his ninth rak`ah. He would sit glorifying God alone, then supplicating. He would then finish his prayer with Salam. He said it aloud so that we would hear it. He then prayed two rak'ahs sitting down. Thus he would complete 11 rak'ahs. When he was older and put on some weight, he would pray Witr in seven rak`ahs and do two rak'ahs seated to complete nine. When the Prophet offered some voluntary prayers he liked to keep this up. If something distracted him from night worship, such as sleep or illness, he would offer 12 rak'ahs during the day. I know that the Prophet never read the whole of the Qur'an in one night up to the morning, and I know that he never fasted a complete month other than Ramadan'." [Related by Ahmad and Muslim.] A Heavy Weight to Carry All these preparations were made so that the Prophet could receive the weighty discourse: "We shall bestow on you a weighty message." (Verse 5) This is a reference to the Qur'an and the assignment it gives the Prophet. The Qur'an is not weighty in its phraseology; on the contrary, it is both easy to bear in mind and recite. However, it is weighty in the scales of truth, and profound in its effect on people's hearts: " HadWe brought down this Qur'an upon a mountain, you would have seen it humble itself and break asunder for fear of God." (59: 21) Instead, God sent down the Qur'an to a man's heart, which received it and was steadier than a mountain. Receiving such an overflow of light and knowledge and understanding it is certainly a weighty task. Dealing with great universal truths as they are is weighty indeed. Likewise, to be in contact with those on high and with the spirits of animate and inanimate creatures in the manner the Prophet was is also weighty. Moreover, to undertake this mission without hesitation and not to turn away here or there in response to temptation is mightily weighty. All this certainly requires long preparation. Standing up in night worship when others are asleep, leaving aside the distractions of daily life, being in contact with God, receiving His light and bounty, seeking the pleasure of being alone with Him, reciting the Qur'an in the deep silence of the night as if it is being bestowed now from on high so as to be echoed by the whole universe, and receiving inspiration from the Qur'an and its melody in the quiet of the night... is all part of the preparation. It provides the necessary preparedness to shoulder the weighty task and undertake the sustained and strenuous efforts required of the Prophet and anyone who advocates the message of Islam. It enlightens advocates' hearts along their hard way, protecting them from Satan's whispering and temptations, and guiding their footsteps so that they do not fall into the dark maze that stands adjacent to this shining road. "The night hours that are strongest of tread and most upright of speech." (Verse 6) The night hours referred to here are those that follow the Isha Prayer. This verse describes these hours as 'strongest of tread , which means more physically exhausting, and 'most upright of speech', which means better rewarding, [according to Mujahid]. To overcome the appeal of bed after a long day is exhausting, but it declares the triumph of the spirit in response to God's instructions. Since the person spending these hours in worship prefers to be in contact with God, these hours are most upright of speech, because they give a special taste to God's glorification. They make prayer more enlightening, and supplication more transparent. They fill the heart with light and happiness that may not be felt in day prayers. God, who created man and his heart, knows how it responds, what it takes in, how it opens to callers, and at which times it is more responsive and better prepared. When God wanted to prepare His servant and Messenger, Muhammad (peace be upon him), for his weighty message, He chose for him night worship because the night hours are the ones that are strongest of tread, producing the most profound impression, and most upright of speech. God knows that during the day he had to attend to different tasks that took up much of his energy. "During the day you have a long chain of things to attend to." (Verse 7) Let him, then, do whatever he needs to do during the day, putting in whatever effort was necessary. When the night comes, however, he should devote himself to his Lord, offering prayer and glorifying Him: "Therefore, remember your Lord's name and devote yourself wholeheartedly to Him." (Verse 8) Remembering God's name does not mean repeating His honoured name verbally, counting with a bead of one hundred or a thousand pieces. Rather, this is a heart-felt remembrance along with verbal mention, or it means prayer and reading the Qur'an while praying. Wholehearted devotion means concentrating all one's attention on God, addressing one's worship to Him, discarding all thoughts and feelings other than the bond with Him. The surah follows this instruction by making it clear that there is none other than God to turn to: "He is the Lord of the east and the west. There is no deity other than Him. Take Him for your guardian." (Verse 9) He is the Lord of all, the One God other than whom there is no deity. To devote oneself to Him is to be with the only truth in the universe, and to place one's trust in Him is to place it in the only power in the universe. Such reliance on Him is the natural result of believing in His oneness and His control of the east and the west, or in other words, His control of the entire universe. The Prophet, who is told to stand in order to carry his heavy burden, needs to devote himself wholeheartedly to God and to rely on Him only. It is from this that he derives the strength necessary to carry his heavy burden along his long way. |
- Surah 73. Al-Muzzammil - Saad al Ghamidi https://www.youtube.com/watch?v=nJZ8TM1nM5k&index=72&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 73. Al-Muzzammil Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=QIZqJ06-nrs&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=73
- Surah 73. Al-Muzzammil Muhammad Al Luhaydan https://www.youtube.com/watch?v=kOxqt2GAG1c&index=73&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Surah 73. Al-Muzzammil idris abkar https://www.youtube.com/watch?v=GkKeTM2SuUg
- Surah 73. Al-Muzzammil Muhammad MInshawi https://www.youtube.com/watch?v=xnh1GeHN_iQ&index=73&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
