Sūrah Muzzammil

Central Theme and Relationship with the Previous Sūrah

This sūrah and the one following it – Sūrah Muddaththir – are very
similar to one another. The same mood pervades them and together they
form a pair. Most exegetes regard them to be very early Makkan sūrahs.
However, a deliberation on their contents reveals that they were revealed
at the time when the opposition of the affluent among the Quraysh to the
call of Islam had reached such an extent that the Prophet (sws) would
continuously remain worried and thoughtful on this situation.
It is hard to imagine the sorrow and distress of a person who has
become a target of allegations and sarcasm from everyone in his
surroundings even though he had been deputed by the Almighty to
reform these very surroundings. In these circumstances, it is but natural
for him to prefer seclusion and isolation from others. When he stands up,
he covers himself with his shawl; when he walks, he wraps himself in it;
when he sits, he seeks its refuge and when he lies down, he hides himself
in it. The reason for this is that it is only his shawl which affords him the
opportunity to immerse himself deep into his soul and it is through his
shawl that he gets comfort and satisfaction in seeking the nearness of
God.
Every person who is vigilant in his responsibilities towards His Creator
and fellow brethren has some experience of what is stated above.
However, the matter of the prophets of God is totally different. They are
very affectionate and caring towards their fellow human beings and are
very sensitive regarding the responsibilities imposed on them by their
Creator. When, in spite of their tremendous struggle and efforts for
reformation, they see that the animosity of people is only increasing, they
think that perhaps they themselves are at fault. This augments their
worries. The effect of this is that instead of assuring themselves by
blaming others they isolate and seclude themselves in order to find a
solution to this state of affairs. In this mental state, they feel that their
shawl is their greatest sympathizer hiding in which they can detach
themselves from their surroundings.
ُ ِّ  ُ
A person enshrouded in his shawl is called ‫ﻣﺰﻣﻞ‬ . By addressing the
Prophet (sws) in this manner, the Almighty has portrayed this thoughtful
nature of the Prophet (sws). It is a very affectionate address. By
Sūrah Muzzammil 2
addressing him in such an affectionate manner, he is guided to the way
which will relieve him of this sorrow and sadness, and instil in him the
strength and determination essential to counter the circumstances he is
facing and will be facing in future. In other words, through this sūrah,
the Prophet (sws) is also encouraged and inspired so that he is able to
defy the adverse circumstances he is facing. He is simultaneously
informed of a very effective method which will lift his spirits and
provide him with determination.

Analysis of the Discourse

Section I (Verses 1-14): The Prophet (sws) is directed to regularly offer
the tahajjud prayer by night and to recite the Qur’ān in it in slow
measured tones. This shall soothe and strengthen his mind and soul and
enable him to bear the heavy burden of his responsibilities that shall be
entrusted to him during the course of his mission of prophethood. In the
day time also, there is an opportunity for him to glorify the praises of his
Lord; so he should keep in remembrance the name of his Lord and seek
refuge in His mercy; He is the Lord of the East and the West and so the
Prophet (sws) should entrust all his matters to Him. With patience should
he ignore the nonsensical acts of his enemies and leave their matter to
God, Who is enough to take them to account.
Section II (Verses 15-19): The Quraysh are warned that just as the
Almighty had sent the Prophet Moses (sws) to the Pharaoh to bear
witness to the truth before him, He has also sent towards them a Prophet.
They should keep in mind the fate of the Pharaoh and his nation and that
if they also adopt the attitude the Pharaoh had adopted, their fate will be
no different. They should remember the Day whose horror will make
children grey-haired – the Day with whose burden the sky will cleave
asunder. The Qur’ān is an admonition which is meant to remind people
of this great event. Therefore, he who wants his own well-being should
remain on the right path; otherwise he should get ready to face dire
consequences.
Section III (Verse 20): The last verse of this sūrah was revealed in
Madīnah. In it, the directives of the tahajjud prayer mentioned at the
beginning of the sūrah have been modified – being reduced in their
extent. However, with this reduction, certain other alternatives have been
suggested to compensate for it which will be helpful in protecting the
real purpose and are in accordance with the new circumstances which
have arisen.
Sūrah Muzzammil 3
Text and Translation

ِِ َ ‫ﻟرﻤﺣﺎ‬ ِ ِۢ
‫ﷲ‬
ََْ 
‫ﻟرﺣﻴﻢ‬
َْ َ ْ ْ َ ً َ ُْ ْ ُْ َْ َُ ْ ً َ  َْ ْ ُ ُ ِّ  ُ ْ َ ُّ َ َ
‫ﻋﻠﻴﻪ‬ ِ 45ِ -. (2) ‫ﻗﻠﻴﻼ‬ ِ ‫ ﻏﻘﺺ ِﻣﻨﻪ‬-. ‫ﻳﺎﻛﻓﻬﺎ ﻟﻤﺰﻣﻞ )( ﻗﻢ ﻟﻠﻴﻞ ِ"ﻻ ﻗ ِﻠﻴﻼ )'( ِﻧﺼﻔﻪ‬
ُّ َ َ َ ْ  َ َ َ  ً َ ًَْ َ َْ َ ُْ َ  ً ْ َ َ ْ ُ ْ ْ ِّ َ َ
ً‫ﻃﺌﺎ‬- ْ َ ‫ﺷﺪ‬. ‫ﻟﻠﻴﻞ ِﻲﻫ‬ ِ ‫ﻧﺎﺷﺌﺔ‬ ِ " ِ ( A ) ‫ﺛﻘﻴﻼ‬ ِ ‫ﻗﻮﻻ‬ ‫ﻋﻠﻴﻚ‬ ‫ﺳﻨﻠﻲﻘ‬ِ ‫"ﻧﺎ‬ِ ( ; ) ‫ﺗرﻳﻴﻼ‬ ِ 8‫ﺗﻞ ﻟﻘر‬:-
ً ْ َ ْ َ ْ  َ َ َ َ ِّ َ َ ْ ْ ُ ْ َ ً َ ً ْ َ َ َ َ َ  ً ُ َََْ
(V) ‫ﺗﺒﺘﻴﻼ‬ ِ ِ ِ ‫ﻪ‬R" ‫ﺗﺒﺘﻞ‬- ‫ﺑﻚ‬: ‫ﺳﻢ‬ ‫ﻛر‬U- ( O ) ‫ﻃﻮﻳﻼ‬ ِ ‫ﺤﺎ‬ ‫ﺳﺒ‬ :‫ﺠﻬﺎ‬
ِ ‫ﻲﻓ‬ ِ ‫ﻟﻚ‬ " ِ ( I ) ‫ﻗﻴﻼ‬ ِ H‫ﻗﻮ‬.-
َ ُْْ ُ َ َ ََ ْ ْ َ ً َ ُ ْ  َ َ ُ  ََ َ ْ َْ َ ْ َ ْ ُّ َ
ِ (b) ‫ﻴﻼ‬W- ِ X‫ﻓﺎﺨﺗﺬ‬ ِ ‫ﻟﻤﻐر^ ﻻ ِ"] ِ"ﻻ ﻫﻮ‬- `‫ﻟﻤﺮﺸ‬
ِ ِ ^:
ْ ُ ْ ُ ْ َ ‫ﻓﻘﻮﻟﻮ‬
‫ﻫﺠرﻫﻢ‬- ‫ﺻﺮﺒ ﺒﻟ ﻣﺎ‬- ِ ِ
ً َ َ َْ َ  ً َ ْ ُ ْ ِّ َ َ َ ْ  ُ َ ِّ َ ُ ْ َ ‫ﻰﻳ‬:U- ً َ ًْ َ
ِ ‫ﻣﻬﻠﻬﻢ‬- ‫ﺠﻌﻤﺔ‬ ِ ِ ‫ﻫﺠر‬
‫ﻧﻜﺎﻻ‬. ‫ﻓﻨﺎ‬pَ "ِ () ‫ﻗﻠﻴﻼ‬ ْ . ‫ﻟﻤﻜﺬﻧﻦﻴ‬- ْ َ َ (h) ‫ﻤﺟﻴﻼ‬
n- ِ ِ ِ
ُ َ َ ُ ْْ َ ْ َ
ِ y:‫ ﺗرﺟﻒ ﻷ‬H‫( ﻳﻮ‬2) ‫ﻤﺎ‬R.ِ ‫ﻋﺬﺑﺎ‬- ‫ﻏﺼﺔ‬ ٍ
ً َ َ َ  ُ Uَ ‫ﻃﻌﺎﻣﺎ‬-
ِ
ْ َ َ َ w‫ﺠﻟﺒﺎ‬- ُ ُ َْ َ َْ
‫ﻧﺖ‬v- ً ً َ َ َ (') ‫ﺟﺤﻴﻤﺎ‬- ً َ َ
َ ْ َ ْ َ َْ َ َْ َ َ ْ ُ َْ َ ً َ ًْ ُ َ ْ ُ َْ َْ َ َْ  ً َ ً َ ُ َْ
‫ﺳﻠﻨﺎ ِ"ﻰﻟ ِﻓرﻋﻮ‬:. ‫ﺷﺎﻫﺪ ﻋﻠﻴﻜﻢ ﻛﻤﺎ‬ ِ ‫ﺳﻮﻻ‬: ‫ﻜﻢ‬R"ِ ‫ﺳﻠﻨﺎ‬:. ‫ﻣﻬﻴﻼ );( ِ"ﻧﺎ‬ ِ ‫ﻛﺜﻴﺒﺎ‬ ِ w‫ﺠﻟﺒﺎ‬ ِ
ً َ َ ً
ِ ‫ﺧﺬ‬. X‫ ﻓﺄﺧﺬﻧﺎ‬w‫( ﻓﻌ ِﻓرﻋﻮ ﻟرﺳﻮ‬A) ‫ﺳﻮﻻ‬:
ْ‫ﻛﻔرﻳﻢ‬ ُْ َ َ ْ َ ْ َُ ََْ َ ً ْ َ
"ِ ‫( ﻓﻜﻴﻒ ﻳﺘﻘﻮ‬I) ‫ﺑﻴﻼ‬- َ ْ ُ َ َ َ ْ ُ  ُ ْ َ ْ َ َ َ ْ َُ
ًْ ُ ْ َ ُُ ْ َ َ َ َْ ْ ُ َ ْ َ ً ْ َ
ِ ِX‫ﻫﺬ‬ ِ "ِ (V) ‫ ﻣﻔﻌﻮﻻ‬X‫ﻋﺪ‬-َ ‫ﺑﻪ ﺎﻛ‬ ِ ِ ‫ﻣﻨﻔﻄر‬ ِ ِ
ٌَ َْ َ 
Š‫ﺗﺬﻛر‬ ٌ َ ْ ُ ‡‫ﻟﺴﻤﺎ‬ ُ َ  (O) ‫ﺷﻴﺒﺎ‬ ً p‫ﻟﻮ‬
ِ ‫ﻳﻮﻣﺎ ﺠﻳﻌﻞ‬
ُ َ َ ً َ َ َ َ ْ َ َ
‫ ِﻣﻦ‬4. H‫ﻳﻘﻮ‬
َ
‫ﻧﺼﻔﻪ‬-
ُ َ ْ َ ‫ﻟﻠﻴﻞ‬
ِ ِ
ْ ‫ﺛﻠﻲﺜ‬ ‫ﺑﻚ ﻓﻌﻠﻢ ﻛﻧﻚ‬: "ِ (b) ‫ﺳﺒﻴﻼ‬ ِ
 َ ُ ْ َ ْ ُ ْ َُ َ  ُ ْ َ َ َ  َ
ِ ِ
َ ‫ﺑﻪ‬: ِّ َ ‫ﺨﺗﺬ "ﻰﻟ‬ ‡‫ﻓﻤﻦ ﺷﺎ‬
ُ َ   ٌ ََُُُ
ِ :‫ﺠﻬﺎ‬- ‫ ﻟﻠﻴﻞ‬:‫ﷲ ﻓﻘﺪ‬- ‫Žﻳﻦ ﻣﻌﻚ‬ ِ ‫ﻃﺎﺋﻔﺔ ِﻣﻦ‬- ِ
ْ ُ ْ َ ^‫ﻓﺘﺎ‬ َ َ َ َ X‫ﺤﺗﺼﻮ‬ ُ ْ ُ ْ ‫ﻟﻦ‬ َ ْ َ َ َ َ  َ ْ ُ ِّ َ ُ ُ َ َ َ َ َ َ ْ َ َ َ ‫ﺛﻠﺜﻪ‬-
‫ﻋﻠﻴﻜﻢ‬ ْ . ‫ﻋﻠﻢ‬
َْ َ ُْ ْ َ َ ْ َُ َ َ َْ ْ ُ ْ ُ ُْ َ َ َْ َ َ ْ ُ ْ ‫ﻣﻦ‬
y:‫ﻷ‬ ِ ‫ﻳﺮﻀﺑﻮ ِﻲﻓ‬ -‫ﺧر‬8- n‫ﻣر‬ ‫ﻣﻨﻜﻢ‬ ِ ‫ﺳﻴﻜﻮ‬ . ‫ﻋﻠﻢ‬ ِ 8‫ﻟﻘر‬ ِ
ْ ‫ﺗﻴﺮﺴ‬ َ  َ َ ‫ َﻣﺎ‬-‡‫ﻓﺎﻗر‬ َُْْ َ
ِ ِ
ْ
َ َ  ْ ُ ََ ُْ َ  ََ َ ْ َُْ َ َ ُْ َُ َ ْ ُ َ َ
ِ ‫ ﻣﺎ ﺗﻴﺮﺴ ِﻣﻨﻪ‬-‡‫ﷲ ﻓﺎﻗر‬ ِ ‫ﺳﺒﻴﻞ‬ ِ ‫ﷲ‬ِ ِ َ ‫ﻳﺒﺘﻐﻮ ِﻣﻦ‬
َ ‫ﻓﻘﺎﺗﻠﻮ ﻲﻓ‬ -‫ﺧر‬8-
ِ
ْ َ ْ َ ْ ََُْ
Š‫ﻗﻴﻤﻮ ﻟﺼﻼ‬.- ِ ِ ‫ﻓﻀﻞ‬
َ
ٍ ‫ﻷﻏﻔﺴﻜﻢ ِﻣﻦ‬
َ ْ ُْ ُ َ ْ َ ْ ْ ُ
َ ُ ‫ﻋﻨﺪ ﷲ‬
ِ ِ X-‫ﺠﺗﺪ‬ ِ ِ ‫ﻣﺎ ﻳﻘﺪﻣﻮ‬-َ ‫ﻗرﺿﻮ ﷲ ﻗرﺿﺎ ﺣﺴﻨﺎ‬.- ِ َ Š‫ﻟﺰﺎﻛ‬ ‫ﺗﻮ‬8-
ُ ْ ْ ُ ِّ َ ُ َ ً َ َ ً ْ َ َ ْ ُ ْ َ َ َ  ْ ُ َ
‫ﻫﻮ‬ ِ ‫ﺧﺮﻴ‬
َ
ِ ِ
ٌ ْ ُ َ ‫ﷲ‬
ِ ‫ ﷲ‬-‫ﺳﺘﻐﻔر‬-
ٌ َ :‫ﻟﻔﻮ‬ َ "  َ ْ ُ َْ ْ َ ً ْ َ َ ْ َ ًْ َ
('h) ‫ﺣﻴﻢ‬: ‫ﺟر‬. ‫ﻗﻈﻢ‬.- ‫ﺧﺮﻴ‬
In the name of Allah, the Most-Gracious, the Ever-Merciful.
O ye enfolded in the shawl! Stand by night, but a little. Half the night,
or decrease it a little or increase it a little more and recite the Qur’ān in a
slow measured tone. Soon We shall lay on you the burden of a heavy
word. Indeed, this rising by night is very suitable for the heart’s resolve
and for the comprehension of speech. During the daytime also, you have
a lot of time for glorifying the Almighty and remember the name of your
Lord and devote yourself entirely to Him. He only is the Lord of the East
and the West. There is no god but He. Therefore, take Him alone as your
Guardian, and bear with patience what they say and with dignity ignore
them. And leave the matter of these rejecters who enjoy the comforts of
life to Me and give them a little respite. We have in store for them fetters
and the fire of Hell and choking food and a very painful torment. On the
Sūrah Muzzammil 4
Day when the earth and the mountains shall tremble and the mountains
shall be as if they are disbanding heaps of sand. (1-14)
To you people We have sent forth a Messenger as a witness upon you
just as We sent a Messenger to the Pharaoh. Then the Pharaoh disobeyed
this Messenger; so We seized him in a dreadful manner. So how then
will you, if you also deny, save yourself from the Day which shall make
the children old. The sky is ripping apart with its burden and the promise
of God is certain to be fulfilled. This is a reminder. So whoever wants,
he can take the path of His Lord. (15-19)
Your Lord, indeed, knows that you stand about two-thirds of the night or
half or one-third of it, and so does a group among your Companions. And
God alone appoints the day and night in due measure. He knew that you
would not be able to follow this. So He turned towards you mercifully.
Recite then from this Qur’ān as much as you are able to. He knows that
there are those among you who will be sick and others who will be
travelling to seek the bounty of God and others who will be fighting for
the cause of God; recite then from this as much as is possible for you, and
diligently adhere to the prayer and pay zakāh and lend to God a befitting
loan. And whatever good you send forth for yourselves, you shall find it
with God better than before and greater in reward. And keep seeking
God’s forgiveness: Indeed, God is Most-Forgiving, Ever-Merciful. (20)
ُ ِّ  ُ ْ َ ُّ َ َ
() ‫ﻟﻤﺰﻣﻞ‬
1
‫ﻳﺎﻛﻓﻬﺎ‬
The words in which the Prophet (sws) is addressed in this verse reflect
his inner state at the time of revelation of this sūrah.
ُ ِّ  ُ ُ ِّ  َ ُ
The word ‫ﻣﺰﻣﻞ‬ is actually ‫ﺰﺘﻣﻞ‬ ‫ ﻣ‬and the letter œ has been assimilated
into
. Similar, is the case with the word ٌ‫ﻣﺪﺛر‬. It refers to a person who
ِّ ُ
has enwrapped himself in his shawl. Such generally is the situation of a
person who is worried because of the circumstances he is facing and is
also disgruntled with the people around him. The Prophet (sws) was
warning people of the punishment which was looming over them;
however, these people were so indifferent and averse to this message that
they would pounce on the Prophet (sws) and regard his sympathy and
anxiety to be mere madness, what to speak of listening to this message.
In such circumstances, it was but natural for the Prophet (sws) to remain
worried and thoughtful, and in this state of anxiety, a person’s greatest
sympathizer is his shawl, as indicated earlier. He can just wrap himself in
it whenever he wants and dissociate from his fellow brethren and
associate more closely with his Creator. It also needs to be kept in

1. O ye enfolded in the shawl!

Sūrah Muzzammil 5
consideration that a shawl was an essential part of the Arabic dress of
those times, and the Prophet (sws) would also keep a shawl with him.
It is evident from various narratives that even before being called to
prophethood, the Prophet (sws) was earnestly searching for the truth. He
would remain secluded in a very similar manner as described in this
verse until he was shown the light by the Almighty, as is referred to in
Sūrah Duhā. Later these same feelings overcame him when he personally
experienced the aversion of his sick nation to its medicine and its
ُ ِّ  ُ
animosity towards its healer. The word ‫ﻣﺰﻣﻞ‬ is pointing to the feelings of
the Prophet (sws) which he experienced in this state.
Some of our exegetes are of the opinion that the Prophet (sws) has
been addressed in this manner because he was sleeping while enwrapped
in his shawl and this verse directed him to get up and stand in prayer
before his Lord. This interpretation is interesting because it seems to be
in harmony with subsequent verses; however, in my opinion, this view is
incorrect. Never in any phase of his life was the Prophet Muhammad
among people who would sleep without any worry enwrapped in a
shawl. He would always sleep in a state of worry, and like the day a
better part of his night would also be spent in worry and in remembering
God. There is not a single verse in the Qur’ān which in any manner
insinuates that the Prophet (sws) was ever admonished for being
indifferent to God. Quite contrary to this, he has been often lovingly
chided in the Qur’ān for burdening himself with much more than what
was required of him by the Almighty. However, we do find in the Qur’ān
at various places a mention of his worry and anxiety when he began to
encounter hardship in his preaching mission; in order to strengthen his
resolve and to relieve him of his worries, on such instances he was
advised to stand up in prayer, in particular the tahajjud prayer. In my
opinion, the verse under discussion is one such instance.
ً ْ َ َ ْ ُ ْ ْ ِّ َ َ ْ َ َ ْ ْ َ ً َ ُْ ْ ُْ َْ َُ ْ ً َ  َْ ْ ُ
2
ِ 8‫ﺗﻞ ﻟﻘر‬:- ‫ﻋﻠﻴﻪ‬
(;) ‫ﺗرﻳﻴﻼ‬ ِ ِ ‫ ﻏﻘﺺ ِﻣﻨﻪ‬-. ‫ﻗﻠﻴﻼ )'( ِﻧﺼﻔﻪ‬
45ِ -. (2) ‫ﻗﻠﻴﻼ‬ ِ ‫ﻗﻢ ﻟﻠﻴﻞ ِ"ﻻ‬
Mentioned in these verses is the way the Prophet (sws) should adopt to
ُ ِّ  ُ
alleviate his worry and anxiety reflected in the word ‫ﻣﺰﻣﻞ‬ . In fact, when
he was faced with worries in the cause of his preaching mission, the
Qur’ān prescribed precisely the same remedy to him. I have tried as best
as I could to explain the underlying wisdom in this. In this sūrah, since
the effectiveness of the remedy and its value have been explained
subsequently, I will content myself to merely explaining these verses. It

2. Stand by night, but a little. Half the night, or decrease it a little or increase
it a little more and recite the Qur’ān in a slow measured tone.
Sūrah Muzzammil 6
will inshallāh become evident from this the blessings which are
concealed for a true believer if he offers the tahajjud prayer. It will also
become clear how this prayer rejuvenates his energy and strengthens his
faith and resolve.َ
ْ َ ْ َْ ً َ ُْ ْ ُْ َْ ُ َ ْ ً َ  َْ ْ ُ
In the verses ‫ﻴﻪ‬ ِ ‫ ﻏﻘﺺ ِﻣﻨﻪ‬-. ‫ﻗﻠﻴﻼ ِﻧﺼﻔﻪ‬
ِ ‫ ﻋﻠ‬45ِ -. ‫ﻗﻠﻴﻼ‬ ِ ‫ ﻗﻢ ﻟﻠﻴﻞ ِ"ﻻ‬night refers
to the last half of the night when a person  gets up after sleeping awhile.
ِ refers to this. It is this
ْ ََ َ
The subsequently mentioned expression ‫ﻟﻠﻴﻞ‬ ِ ‫ﻧﺎﺷﺌﺔ‬
time for the tahajjud prayer which is evident from the practice of the
Prophet (sws) and is also very apt for the objective it has been
prescribed. This time period can be equal to half the night and it can also
be lesser than it or a little more. It is very difficult to wake up in the later
part of the night and there is always the possibility that one is not able to
get up at the right time; for this reason, some latitude has been given
with regard to the time span so that this may reduce any hardship.
Although it is evident from the words of the Qur’ān that standing in
prayer for half of the night is more blessed than other time span;
however, there is a possibility
ً ْ َ َ ْ ُ ْ ofْ ِّslight variation in this.
In the expression ‫ﺗرﻳﻴﻼ‬ ِ 8‫ﺗﻞ ﻟﻘر‬:-, we are informed of the right way of
َ َ
reading the Qur’ān in this prayer: it should be read in a slow measured
tone. Consequently, it is evident from various narratives that the Prophet
(sws) would read the Qur’ān with a melodious and tuneful voice and
would stop at each verse. At times, he would repeat a single verse many
times, overcome with emotion. Moreover, he would seek refuge with the
Almighty on verses which would depict punishment and torment and
express gratitude on verses which would depict mercy. As an immediate
compliance to some verses which would implicitly or explicitly ask him
to prostrate, he would bow down in prostration.
It is this way of recital which is in accordance with the guidance of
God and is also recorded in Prophetic narratives. Moreover, it is this very
way which could be of benefit vis-a-vis the purpose of revelation of the
Qur’ān. However, this way of reading the Qur’ān only remained in
currency so long as people regarded it to be a Book worthy of reflection
and deliberation and a source of guidance for their life. Later, when
Qur’ānic recital became only a means of gathering reward for one’s own
self or transferring the reward of the recital to a departed soul, it came to
be read in the manner it is being read by our memorizers in the tarāwīh
and the shabīnah prayers.
Sūrah Muzzammil 7
ً َ ًَْ َ َْ َ ُْ َ 
3
ِ ‫ﺳﻨﻠﻲﻘ ﻋﻠﻴﻚ ﻗﻮﻻ‬
(A) ‫ﺛﻘﻴﻼ‬ ِ ‫ِ"ﻧﺎ‬
Mentioned in these words is the great objective for which the Prophet (sws)
was directed to stand up in prayer by night. It is in preparation for and as an
initial training to bear the burden of a heavy word that he was asked to do this.
Our exegetes differ in ascertaining what this heavy word refers to. My mentor
Hamīd al-Dīn Farāhī regards it to mean the responsibility of open warning
(indhār ‘ām) mentioned in Su#rah Muddaththir in the following words:
           ($#" : ) (O ye enfolded in the shawl! Arise and warn
people, (74:1-2)). I also would endorse this view because it was after this
phase of delivering open warning that the phases of acquittal (barā’ah),
migration (hijrah) and war (qita#l) ensued. These which were the toughest
phases of the life of the Prophet (sws) in which both he and his
companions passed through such severe tests that one shudders merely
on imagining them.
It is evident from this discussion that the Prophet (sws) was directed to
stand in the tahajjud prayer to prepare for the great jihād which he and his
companions were about to face in their struggle for the establishment of
Islam. It is this distinctive feature of the struggle which distinguishes it
from all other movements. Before other material means are provided for it,
it is essential that its participants have a true comprehension of God, a
strong faith, an unshakable resolve and complete trust and conviction in
the Almighty. The sole method to achieve these traits is the prayer – in
fact the tahajjud prayer on the condition that it is offered the way we have
been directed to offer it. It is on this bedrock that the struggle for the
establishment of Islam rests. If the edifice of religion is raised without this
foundation, then it will collapse even before it comes into being.
ً ُ َ ْ َ َ ً ْ َ ُّ َ َ َ ْ  َ َ َ 
(I) ‫ ِﻗﻴﻼ‬H‫ﻗﻮ‬.- ‫ﻃﺌﺎ‬- ‫ﺷﺪ‬. ‫ﻟﻠﻴﻞ ِﻲﻫ‬
4
ِ ِ "ِ
‫ﻧﺎﺷﺌﺔ‬
In these verses, the Prophet (sws) is informed of the underlying reason
and wisdom for being directed to stand
َ َ َ in prayer by night.
ٌَ َ
ِ ‫ ﻧﺸﺄ‬meaning “to get up”. Like &‫ﺨﻗﺒﺔ‬
ِ
The word ‫ﻧﺎﺷﺌﺔ‬ is from the verb َ َ , and

&‫ﺨﻓﻴﺔ‬
ِ it is a verbal noun. The expression ‫ﻟﻠﻴﻞ‬
ُ
ِ
َ ْ ‫ﻧﺎﺷﺌﺔ‬
َ َ
would mean “standing
ِ
َ
up by night”. It is evident from this word that the time of tahajjud begins
after a person gets up from sleep which is the later part of the night. It is
indeed very difficult to get up at this time since one’s sleep is dearest to
one at this time; however, if a person is able to overcome this trial, then no

3. Soon We shall lay on you the burden of a heavy word.

4. Indeed, this rising by night is very suitable for the heart’s resolve and for
the comprehension of speech.
Sūrah Muzzammil 8
time is more favourable for him to remember God and to understand His
Book. A person who is blessed by the Almighty with the urge to get up at
this blessed time is indeed very fortunate: firstly, he finds in himself the
power and strength to overcome his base desires which become
instrumental in making him capable of reforming and rehabilitating his
soul; secondly, the Almighty Who is the Creator of night and day has
reserved this time for sending down His blessings and favours and the
doors to these blessings are opened for those who value it and come to the
presence of God to ask for His mercy and blessings.
ً ُّ َ َ
The expression ‫ﻃﺌﺎ‬- ‫ﺷﺪ‬. portrays the effects of getting up at night for the
ْ َ
prayer: when a person gets up from his bed and after making ablutions
stands up in prayer, he finds his feet are firmly grounded; this actually
refers to the complete devotion of the mind, peace of the heart and
vigilance of the intellect. If a person has a worried mind and a heart devoid
of peace, his feet do not strongly hold ground. In this state, he is not able
to carry out the smallest of tasks what to speak of big ones. In other words,
by this expression, one gets to know of the inner-self of a person through
his outer-self. Some exegetes have taken it to mean that getting up in the
night is a means of fully trampling one’s soul. Although this interpretation
is linguistically possible, later verses are not in harmony with it. My
interpretation has also been adopted by other exegetes; however, they have
not alluded to the fact that feet being firmly grounded actually refers to the
devotion and resolveً of theَ heart and mind.
The expression ‫ ِﻗﻴﻼ‬H‫ﻗﻮ‬.- ُ َ ْ َ implies that since this time is specifically
suited for the mind’s peace and heart’s attentiveness, whatever comes
out of one’s tongue touches the right strings of the heart and is readily
received by one’s intellect. A person accepts it as if it was the call of his
own heart and for other listeners too its effect is very profound and most
desirable. It is evident from various narratives and other indications that
the incident of the jinn hearing the Qur’ān mentioned in Sūrah Jinn took
place when the Prophet (sws) was reading it in the tahajjud prayer; they
were so deeply moved by it that they not only embraced faith but also
started calling others to this Book. The great caliph ‘Umar (rta) too
embraced faith when he once heard the Qur’ān. It is evident from these
details that reading the Qur’ān in the tahajjud prayer according to the
way taught by God is not only beneficial for the inner purification and
training of the person himself but also at times is beneficial in reviving
others whether they are from men or from the jinn.
Sūrah Muzzammil 9
ً َ ً ْ َ َ َ َ َ 
5
(O) ‫ﻃﻮﻳﻼ‬
ِ ‫ ﺳﺒﺤﺎ‬:‫ﺠﻬﺎ‬
ِ ‫ِ" ﻟﻚ ِﻲﻓ‬
Generally people are of the opinion that this verse tells the Prophet (sws)
that he has a lot of other work to do during the day. In other words, the
verse says that since in the daytime the Prophet (sws) is hard pressed for
time due to work and other involvements and hence seldom finds time to
pray with full concentration, he should be very diligent in offering the
tahajjud prayer in the night.
Although it is linguistically possible to interpret the word in this
meaning, for various reasons I am not convinced with this interpretation.
Firstly, the Almighty has not selected the time of the tahajjud prayer to
be the later part of the night because in the daytime a person has many
other involvements; on the contrary, it is evident from many indications
in the Qur’ān that in the twenty four hours of day and night, it is this
specific time due to its nature that is the most appropriate for attaining
the objectives to be achieved by standing in payer by night.
Secondly, if this meaning was to be conveyed ً ْ from
َ ً ْ َ the َ verse, then it
ِ ‫ ﺷﻐﻼ‬:‫ﺠﻬﺎ‬
َ َ َ 
could have been simply done so by the words ‫ﻛﺜﺮﻴ‬ ِ
 ‫ ِ" ﻟﻚ ِﻲﻓ‬or
other ones having a similar meaning. The word ‫ﺳﺒﺢ‬ ٌ ْ َ does mean “to swim”
and “to walk”; however, it is not commonly used to mean “to be involved
and to be busy” unless of course there is a strong intrinsic or extrinsic
indication for this.
Thirdly, if the word had this meaning, then it would َbe more ً ْ َ
appropriate that ً its qualifying adjective should have been ‫ﻛﺜﺮﻴ‬ ً ِ or ‫ﻛﺒﺮﻴ‬ ِ
ْ
ِ .
instead of being ‫ﻃﻮﻳﻼ‬
َ
For these reasons, I am unable to convince myself of the conventional
interpretation. In my opinion, the word ‫ ﺗﺴﺒﻴﺢ‬here is in its common
meaning of glorifying the Almighty and the meaning of the verse is that
besides the tahajjud prayer which the Prophet must offer at night, during
the day also he has a lot of time for glorifying the Almighty which he
should do. Consequently, it is known that the Prophet (sws) would
diligently try to remember the Almighty in the daytime too while walking,
sitting, eating and carrying out other routines of life. It is for this very
reason that before embarking on every small or big life-routine,
supplications offered by him have been reported down to us. If a person
diligently adheres to these supplications, he will remember God at every
step he takes and, with their blessing, undertakings which are seemingly of
worldly nature become worship.
It also needs to be noted that what is required in religion is continual

5. During the daytime also, you have a lot of time for glorifying the Almighty.
Sūrah Muzzammil 10
remembrance of God. I have already elaborated on this aspect at some
place in this tafsīr. Just as for the material life of man, breathing is
essential, for his spiritual life, remembering God is essential. The body
dies if breathing stops. Similarly, if a person becomes indifferent to God,
his soul becomes lifeless. It is God’s remembrance that keeps it fresh and
alive, and the life of the heart is real life.
It also needs to be kept in consideration that calling people towards
religion, and reflecting on the signs of God present in the world within
man and those without, are also included in remembering the Almighty. I
have explained this aspect at more than one place in this tafsīr. In fact, it
would not be an exaggeration to say that this reflection is the most
superior form of remembering God because it is through reflection that
remembrance becomes really meaningful. In the absence of reflection,
remembrance becomes merely an exercise of the tongue, and is not
beneficial to the life of a person. I have already alluded to thisُ aspect
َِ
‫ ﷲ  ِﻗﻴﺎﻣﺎ‬-‫Žﻳﻦ ﻳﺬﻛر‬
ً َُُ ً َ َ َ ُ َْ َ
under the following
ً verse
َ of Sūrah Al-i
َ ‘Imrān: 4‫ﻗﻌﻮ‬-
ْ
ِ ‫ﺑﺎﻃﻼ ﺳﺒﺤﺎﻧﻚ‬ ِ
ِ َ ‫ﺑﻨﺎ ﻣﺎ ﺧﻠﻘﺖ ﻫﺬ‬: y:‫ﻷ‬- ِ ِ
َ َ َ َ َ ْ ُ َ َ َ ْ َ َ َ  َ ْ َ œ-‫ﻟﺴﻤﺎ‬
َ َ  ‫ ﻲﻓ َﺧﻠﻖ‬-‫ﻳﺘﻔﻜر‬- ‫ﺟﻨﻮﺑﻬﻢ‬ ‫ﺒﻟ‬-
َ ُ ََََ ْ ُُ َ َ َ
‫ﻓﻘﻨﺎ‬
 ِ ِِ
ِ
(b:2) :‫ﺠﺎ‬ ^‫( ﻋﺬ‬those who remember God when standing, sitting, and
َ َ
lying down, and reflect on the creation of the heavens and the earth,
saying: “Lord! You have not created this in vain. Glory be to You! Save
us from the torment of the Fire, (3:191). Readers can look up its tafsīr.

ِ ِ ‫ﺗﺒﺘﻞ‬- ‫ﺑﻚ‬: ‫ﻛر ﺳﻢ‬Uَ'

ً ْ َ ْ َ ْ  َ َ َ َ ِّ َ َ ْ ْ ُ ْ
6
ِ ‫ﻪ‬R"
(V) ‫ﺗﺒﺘﻴﻼ‬
ٌ ُّ َ َ ٌْ َْ
ِ mean devoting oneself entirely to God. It involves
Both ‫ ﺗﺒﺘﻞ‬and ‫ﺗﺒﺘﻴﻞ‬
isolating oneself from people and seeking refuge with God’s mercy. In
this verse, the Prophet (sws) has been told how to cope with his distress
at seeing people shunning the truth and at being hurt by them: on such
occasions, he should cut himself off from people who do not value the
truth and seek refuge with the mercy of his Lord. For this purpose, the
only thing that is required is to remember His name. When he does so,
the Almighty will Himself enshroud him in His mercy.
It needs to be kept in mind that all names of God reflect His attributes,
and it is on these attributes that the edifice of religion and faith stands. If
a person keeps fresh a true knowledge of these attributes, he would find
himself being backed by such a large army that the army of Satan would
appear trivial before him. He would find himself to be firmer than
mountains. On the other hand, if a person does not have a true
comprehension of divine attributes or this comprehension becomes

6. And remember the name of your Lord and devote yourself entirely to Him.
Sūrah Muzzammil 11
weak, then his belief will become baseless or weak. As a result, he will
find every outbreak of lightning striking his own shelter.
ً َ ُ ْ  َ َ ُ  ََ َ ْ َْ َ ْ َ ْ ُّ َ
7
ِ X‫ﻓﺎﺨﺗﺬ‬
(b) ‫ﻴﻼ‬W- ِ ‫ﻟﻤﻐر^ ﻻ ِ"] ِ"ﻻ ﻫﻮ‬-
ِ ِ `‫ﻟﻤﺮﺸ‬
ِ ِ ^:
The implication of this verse is that God’s refuge is not weak and frail;
it is the refuge of the God of the East and the West. No one is god except
Him so that no one is His partner and so that no one can cause hindrance
in the implementation of His intentions. If the Prophet (sws) ً makes Him
َِ ‫ﷲ‬
ِ ‫ﻰﻔ ِﺑﺎ‬W-َ .
ََ
his guardian, He will suffice, as is also mentioned in (V:;) ‫ﻴﻼ‬W-
ً َ ً ْ َ ْ ُ ْ ُ ْ َ َ ُْْ ُ َ َ ََ ْ ْ َ
8
ِ ‫ﻫﺠرﻫﻢ ﻫﺠر‬- ‫ﺻﺮﺒ ﺒﻟ ﻣﺎ ﻓﻘﻮﻟﻮ‬-
(h) ‫ﻤﺟﻴﻼ‬ ِ
The Prophet (sws) is directed in this verse to be patient on the vain talk
of his opponents and to strongly adhere to his view. He should neither be
sorrowful at what they say nor get after them too much; he should just
ignore them in a dignified manner for they themselves will bear the
consequences of this attitude.
Leaving someone alone can be done in two ways: one is to leave him
alone after humiliating and cursing him with the intention of animosity
and revenge. This is what is generally adopted by people who are slaves to
this world. The righteous and the pious never adopt this attitude. Their
efforts to reform their fellow brethren is not because they have some
personal interest in this; they do this for the guidance of the people and to
please their Lord. If people harass or disregard them, then instead of being
angry and showing hate, they feel sad on their state of affairs and
sorrowful at the terrible fate these people will meet. In this situation, they
might ignore and leave alone their people, but this leaving alone is much
like the leaving alone ofً a father of his disobedient son. It is this leaving
ِ ‫ﻫﺠر‬
َ ًْ َ
alone which is called ‫ﻤﺟﻴﻼ‬ in this verse. Such abandoning is very
beneficial at times. Those who have even a small trace of goodness in
them are moved by this decent behaviour and are led into analyzing their
own demeanour. At least they realize that the person will never accept
their evil stance come what may. As long as a prophet remains among his
people, he faces the excesses of his people with such dignified patience.
However, when the Almighty decides to punish these people, the prophet
announces his acquittal from them and dissociates from them. This
dissociation is a prelude to their destruction.

7. He only is the Lord of the East and the West. There is no god but He.
Therefore, take Him alone as your Guardian.
8. And bear with patience what they say and with dignity ignore them.
Sūrah Muzzammil 12
ً َ ْ ُ ْ ِّ َ َ َ ْ  ْ ُ ‫ﻟﻤﻜﺬﻧﻦﻴ‬-
َ ِّ َ ُ ْ َ ‫ﻰﻳ‬:U-
ِ ‫ﻣﻬﻠﻬﻢ‬- ‫ﺠﻌﻤﺔ‬
() ‫ﻗﻠﻴﻼ‬ ِ n-. ََْ
ِ
9
ِ ِ
In this verse, the Almighty has very sternly warned the rejecters by
addressing the Prophet (sws). The implication is that the Almighty will
really make an example out of them.
َ ِّ َ ُ ْ َ ‫ﻰﻳ‬:U-
The style of the expression ‫ﻟﻤﻜﺬﻧﻦﻴ‬-
ْ َ َ is reflective of the fact that
ِ ِ
the Prophet (sws) should just isolate himself from these rejecters and let
the Almighty alone take care of them; he does not need to do anything.
Concealed in this verse is also the message that if there is a delay in the
destruction of these disbelievers, it is because the Prophet (sws) is still
among them. As per a divine practice, as long as a prophet is among his
people, they are not punished. If the prophet leaves them, they will be
immediately annihilated. It is the misfortune of these oppressive people
that they want to harm him, for it is he who is actually shielding them
from the wrath of God. If they deprive themselves of this shield, who
will save them from torment and affliction?
ْ ُ refers to rich and affluent people. The word
ِ
َ ْ  n-.
The expression ‫ﺠﻌﻤﺔ‬
َ ْ َ means “riches andِ affluence”. By citing this attribute of the
‫ﻏﻌﻤﺔ‬
ٌ
disbelievers, the purpose is to bring to light the real reason of their denial
and to censure them on their ingratitude. The implication is that if the
Almighty had blessed them with wealth and affluence, they should have
been grateful to Him; on the contrary, this God-given affluence made them
arrogant and haughty and they rose against their Lord.

ً َ ‫ﻋﺬﺑﺎ‬- ً َ َ َ ْ ََ 
ِ ٍ
 ُ Uَ ‫ﻃﻌﺎﻣﺎ‬-
ِ ‫ﻓﻨﺎ‬p "ِ
10
(2) ‫ﻤﺎ‬R. ً َ َ َ ‫ﻏﺼﺔ‬ ً َ َ َ (') ‫ﺟﺤﻴﻤﺎ‬-
ً َ َ ‫ﻧﻜﺎﻻ‬.
The implication of this verse is that if the God-given affluence has led
them to haughtiness and rejection of the prophet, then they should
remember that in the Hereafter they will be chained in fetters and thrown
into Hell. ٌ
َ َْ
The word w‫ﻧﻜﺎ‬. is a plural of )( *  . It means “fetters” asُ well
َ َ as “bridles
ٌ َ ْ َ of
iron”. At other instances (eg.
َ ً َ َ 76:4), the words used are ِ
‫ﺳﻼﺳﻞ‬ and w‫ﻏﻼ‬. .
The expression ‫ﻤﺎ‬R.ِ ‫ﻋﺬﺑﺎ‬- ‫ﻏﺼﺔ‬ٍ
ً  ُ َ ً َ ََ
َ U ‫ﻃﻌﺎﻣﺎ‬- refers to the fact that if these
people do not realize the obligation they owe because of the copious food
and resources they have been blessed with, they should remember that in
the Hereafter they will be given food that will get stuck in their gullets,
and, instead of a blissful life, they will have to encounter a painful doom.

9. And leave the matter of these rejecters who enjoy the comforts of life to Me
and give them a little respite.
10. We have in store for them fetters and the fire of Hell and choking food and a very
painful torment.
Sūrah Muzzammil 13
ً َ ً َ ُ َ ْ ْ َ ََ ُ َ ْ َ ُ ْ َْ ُ ُ َْ َ َْ
11
(;) ‫ﻣﻬﻴﻼ‬ ِ w‫ﺠﻟﺒﺎ‬
ِ ‫ﻛﺜﻴﺒﺎ‬ ِ ‫ﻧﺖ‬v- w‫ﺠﻟﺒﺎ‬-
ِ y:‫ ﺗرﺟﻒ ﻷ‬H‫ﻳﻮ‬
This is a reminder of the Day when these conceited people will face
what is depicted in the verse. The earth and mountains will reel and
shake in such a manner that even mountains will become like disbanding
heaps of sand what to speak of the houses and palaces of the affluent.
ًْ ُ َ َ ْ َ ْ َ َْ َ َْ َ َ ْ ُ َْ َ ً َ ًْ ُ َ ْ ُ َْ َْ َ َْ 
‫( ﻓﻌ‬A) ‫ﺳﻮﻻ‬: ‫ﺳﻠﻨﺎ ِ"ﻰﻟ ِﻓرﻋﻮ‬:. ‫ﺷﺎﻫﺪ ﻋﻠﻴﻜﻢ ﻛﻤﺎ‬ ِ ‫ﺳﻮﻻ‬: ‫ﻜﻢ‬R"ِ ‫ﺳﻠﻨﺎ‬:. ‫ِ"ﻧﺎ‬
َ ََ
ً ً ْ َ ُ َْ َ ََ َْ ُ  ُ ْ َ ْ
ِ ‫ﺧﺬ‬. X‫ ﻓﺄﺧﺬﻧﺎ‬w‫ِﻓرﻋﻮ ﻟرﺳﻮ‬
12
(I) ‫ﺑﻴﻼ‬-َ
After giving the Prophet (sws) the necessary instructions, in these
verses the Quraysh are admonished that just as the Almighty had sent a
Messenger to the Pharaoh, He has sent a Messenger to them. The
purpose of sending a Messenger to them was to inform them of God’s
directives and the ways to please Him, the reward they will earn in this
world and in the Hereafter if they follow these directives and the fate
they will meet if they show disobedience. The implication is that they
must fully comprehend the status and position of the person they are
rejecting and humiliating and must know the consequences of such an
attitude. He is not merely a person who asks people to accept his
message or a mere preacher whose message can be treated in any way; in
fact, the Almighty has sent him to them as a witness to the truth. Thus
through him a judgement shall be passed regarding what is right and
what is wrong. This judgement will be the one which was passed
between Moses (sws) and the Pharaoh. Just as the Pharaoh was seized by
the Almighty for disobeying the prophet, and seized in a manner that he
could find no refuge anywhere, similarly they too will be seized by Him
and seized in a manner that no one will be able to free them from His
clasp.
َِ َ
ْ ُ ْ َ َ ‫ﺷﺎﻫﺪ‬
ً َ under the
I have fully explained the meanings ُ ُ  َof ُ ‫ﻋﻠﻴﻜﻢ‬ ُ ُ َ
ِ ِ
following verse of Sūrah Baqarah: w‫ﻟرﺳﻮ‬ ‫ﻳﻜﻮ‬- َ َ §‫ﺠﺎ‬ ‫ﺒﻟ‬ ‡‫ﺷﻬﺪ‬
َ َ َ ُ ‫ﺤﻛﻜﻮﻧﻮ‬
ً َ ْ ُ َْ َ
ِ
(;2:') ‫ﺷﻬﻴﺪ‬ ‫ﻋﻠﻴﻜﻢ‬ (so that you be witnesses [to the truth] before the
people, and the rasūl be such a witness before you, (2:143). Readers can
look up the tafsīr of this verse.

11. On the Day when the earth and the mountains shall tremble and the
mountains shall be as if they are disbanding heaps of sand.
12. To you people We have sent forth a Messenger a witness upon you just as
We sent a Messenger to the Pharaoh. Then the Pharaoh disobeyed this
Messenger; so We seized him in a dreadful manner.
Sūrah Muzzammil 14
َ َْ ْ ُ َ ْ َ ً ْ َ ْ ُ ْ َ َ ْ َ ْ ُ  َ َ ْ َ َ
ِ
(O) ‫ﺷﻴﺒﺎ‬ ِ ‫ﻓﻜﻴﻒ ﻳﺘﻘﻮ ِ" ﻛﻔرﻳﻢ ﻳﻮﻣﺎ ﺠﻳﻌﻞ‬
13 ً p‫ﻟﻮ‬
The implication of this verse is that if the Quraysh are not being seized,
then they should not think that they will never be seized. Even if this
does not take place in this world, the next world is certain to come and
they should contemplate its horrific nature; if they deny the Prophet
(sws), how will they save themselves from the Day which will make the
children old. This is actually an expression of the intensity and all-
embracing nature of something horrific. We often say: “That sorrow has
made me grow old.” It is recorded in certain narratives that the Prophet
(sws) is reported to have said: ‫ﺧﻮﺗﻬﺎ‬.- 4‫( ﺷﻴﺒﺘﻲﻨ ﻫﻮ‬Sūrah Hūd and sūrahs
similar to it have made me grow old).14 Arab poets have used this idiom
in various styles, and is so common that parallels need not be cited.
Zamakhsharī has furnished some examples which can be relied upon.
ًْ ُ ْ َ ُ ُ ْ َ َ َ ٌ َُْ ُ َ 
15
(V) ‫ﻣﻔﻌﻮﻻ‬ X‫ﻋﺪ‬- ‫ﺑﻪ ﺎﻛ‬ِ ِ ‫ﻣﻨﻔﻄر‬
ِ ‡‫ﻟﺴﻤﺎ‬
The Day of Judgement should not be regarded as far-fetched. The sky
is heavily laden with its burden. It might tear apart and the Day of
Judgement appear from within it while they are still in their state of
ignorance and indifference. This topic is discussed in the following verse
of Sūrah A‘rāf thus:
ًَْ َ  ْ ُ َْ َ ْ َ َ œ-‫ﻟﺴﻤﺎ‬
ِ
ِ ‫ ﻻ‬y:‫ﻷ‬- ِ
ْ ََُ
‫ﺗﺄﻳﻴﻜﻢ ِ"ﻻ‬ ِ
(VO:O) ‫ﻧﻐﺘﺔ‬ َ َ  ‫ﻋﻘﻠﺖ ﻲﻓ‬
The heavens and the earth are burdened with it. It will come upon
you suddenly. (7:187)

In other words, the Hereafter does not require any evidence. Though
the time of its advent is known to no one except the Almighty, its signs
are as evident in the heavens and the earth as the pregnancy of a lady in
its last stage. No one can tell when she will deliver; however, everyone
who sees her knows that she will deliver. In a similar manner, the signs
of the Day of Judgement are obvious and the sky is about to cleave
asunder with their burden; it can come anytime. Unfortunate are people
who are indifferent to it merely because its exact time of arrival is not

13. So how then will you, if you also deny, save yourself from the Day which
shall make the children old.
14 ‘Abd al-Razzāq, al-Musannaf, 3rd ed., vol. 3 (al-Yamāmah: Dār Ibn Kathīr,
1987), 368.
15. The sky is ripping apart with its burden and the promise of God is certain
to be fulfilled.
Sūrah Muzzammil 15
known to them.
ً َ ِّ َ َ َ َ  َ َ ْ َ َ ٌ َ ْ َ َ 
16
ِ ‫ﺗﺬﻛرŠ ﻓﻤﻦ ﺷﺎ‡ ﺨﺗﺬ ِ"ﻰﻟ‬
ِ ‫ﺑﻪ‬:
(b) ‫ﺳﺒﻴﻼ‬ ِ X‫ﻫﺬ‬
ِ ِ "ِ
The demonstrative pronoun “this” refers to those verses of the Qur’ān
which have been conveyed to the Quraysh to remind them of the
Hereafter. In other words, before sending punishment, it was essential
that they be warned and admonished. So the Almighty by sending His
prophet left the Quraysh with no excuse because the truth was
communicated to them in its ultimate form. It was now the responsibility
of the people. He who wanted could adopt the path leading to his Lord
and in this manner become worthy of His pleasure and mercy and he
who wanted could remain in error and also see his fate. The Almighty
has no concern for him.
َ َ َ َ  ْ ٌ َ ََ ََُُُ ُ َ ْ َ ْ َُُ ْ َ َْ ُ ْ َُ َ َ ُ َ ْ َ َ َ 
‫ﻣﻌﻚ‬ ‫Žﻳﻦ‬ ِ ‫ﻃﺎﺋﻔﺔ ِﻣﻦ‬- ِ ‫ﺛﻠﺜﻪ‬- ‫ﻧﺼﻔﻪ‬- ِ ‫ﻟﻠﻴﻞ‬
ِ ‫ ِﻣﻦ ﺛﻠﻲﺜ‬4. H‫ﺑﻚ ﻓﻌﻠﻢ ﻛﻧﻚ ﻳﻘﻮ‬: "ِ
ُ ْ َ َ َ ُ ْ ُ ْ ْ َ ْ َ َ َ َ َ  َ َ ْ  ُ ِّ َ ُ ُ َ
ُ
ِ ِ :‫ﺠﻬﺎ‬- ‫ ﻟﻠﻴﻞ‬:‫ﷲ ﻓﻘﺪ‬-
ْ‫ﺗﻴﺮﺴ ﻣﻦ‬ ْ
 َ َ ‫ َﻣﺎ‬-‡‫ﻓﺎﻗر‬ ْ َ ْ‫ﻋﻠﻴﻜﻢ‬ َ َ
َ ُ َ ^‫ ﻓﺘﺎ‬X‫ ﻟﻦ ﺤﺗﺼﻮ‬. ‫ﻋﻠﻢ‬
َْ ْ َ ْ ُ َ ْ َ ْ َ ْ ُ ْ ُ َ َ َْ َ َ ْ ُْ
ِ ‫ﻳﺒﺘﻐﻮ‬ y:‫ﻷ‬ِ ‫ﻲﻓ‬ ‫ﻳﺮﻀﺑﻮ‬ -‫ﺧر‬8- n‫ﻣر‬ ِ ِ
َ ‫ﻣﻨﻜﻢ‬
ْ ُ ْ ‫ﺳﻴﻜﻮ‬ . ‫ﻋﻠﻢ‬ 8‫ﻟﻘر‬
ِ
َ ُْ ْ َ َ ْ ُ َ َ َ
ِ ِ ِ
‫ﻓﻀﻞ‬ ‫ﻣﻦ‬ ْ
َ َ  ُْ َ َ َ  ْ ُ ََ ُْ َ  ََ َ ْ َُْ َ َ ُْ َُ َ ْ ُ َ َ
Š‫ﺗﻮ ﻟﺰﺎﻛ‬8- Š‫ﻗﻴﻤﻮ ﻟﺼﻼ‬.- ِ ‫ ﻣﺎ ﺗﻴﺮﺴ ِﻣﻨﻪ‬-‡‫ﷲ ﻓﺎﻗر‬ ِ ‫ﺳﺒﻴﻞ‬ ِ ِ ‫ﻓﻘﺎﺗﻠﻮ ِﻲﻓ‬ ِ -‫ﺧر‬8- ‫ﷲ‬ ِ
َ
َ ْ ََْ
ِ
َ ‫ ِﻋﻨﺪ ﷲ‬X-‫ﺠﺗﺪ‬ َ
ِ ِ ِ
ُ َ ُ ْ َ ُ ُ ْ ِّ ُ ً ً ْ ‫ﷲ‬
َ ُ
ِ ٍ
ْ‫ﺧﺮﻴ‬ َ
ً ‫ﻫﻮ‬ ْ ُْ ‫ﺧﺮﻴ‬ ‫ﻣﻦ‬
ْ ‫ﻷﻏﻔﺴﻜﻢ‬ ُْ
‫ﻳﻘﺪﻣﻮ‬
َ
‫ﻣﺎ‬- ‫ﺣﺴﻨﺎ‬َ ‫ﻗرﺿﺎ‬
ِ َ
ْ َ َ َ َ ‫ﻗرﺿﻮ‬.-
َ
ِ ِ
ٌ ْ ‫ﷲ‬
ُ َ َ " ‫ﷲ‬ 
ِ
17
('h) ‫ﺣﻴﻢ‬:ٌ َ :‫ﻟﻔﻮ‬ َ -‫ﺳﺘﻐﻔر‬-
ْ ُ ْ َ ْ َ ‫ﺟر‬.ْ
ً ‫ﻗﻈﻢ‬.- َ ْ ََ
This is the last verse of this sūrah. It is evident from its subject that it
was revealed in Madīnah; however, it relates to the directive given to the
Prophet (sws) about the tahajjud prayer right at the beginning of the
sūrah. For this reason, it was placed at the end of this sūrah so that one is
able to understand the relationship between the initial and final directives

16. This is a reminder. So whoever wants, he can take the path of His Lord.
17. Your Lord, indeed, knows that you stand about two-thirds of the night or
half or one-third of it, and so does a group among your companions. And Allah
alone appoints the day and night in due measure. He knew that you would not be
able to follow this. So He turned towards you mercifully. Recite then from this
Qur’ān as much as you are able to. He knows that there are among you who will
be sick and others who will be travelling to seek the bounty of Allah and others
who will be fighting for the cause of Allah; recite then from this as much as is
possible for you, and diligently adhere to the prayer and pay zakāh and lend to
Allah a befitting loan. And whatever good you send forth for yourselves, you
shall find it with Allah better than before and greater in reward. And keep seeking
Allah’s forgiveness: Indeed Allah is Most-Forgiving, Ever-Merciful.
Sūrah Muzzammil 16
given in this regard. Several examples of this kind have been seen in
earlier sūrahs, and this is a very obvious corroboration of the fact that
verses in a sūrah are placed in harmony with the meanings they signify,
and that all this arrangement and placement was made under the
guidance of God andُ His Prophet (sws).
َُُ ْ ََْ ُ ْ َُ َ َ َُْ َ َ َ 
In the sentence ‫ﺛﻠﺜﻪ‬-َ ‫ﻧﺼﻔﻪ‬- ِ ِ ِ 4. H‫ﺑﻚ ﻓﻌﻠﻢ ﻛﻧﻚ ﻳﻘﻮ‬: "ِ , the
ُ َ ُ ُ َ ْ َ ‫ﻟﻠﻴﻞ‬ ْ
‫ﻣﻦ ﺛﻠﻲﺜ‬
Prophet (sws) is lauded for the fact that he was very befittingly fulfilling
the directive of standing in prayer by night which the Almighty knows
full well. The implication is that these endeavours of his are in the
knowledge of God, and when this is so they will not go waste; he will be
greatly rewarded for them.
After expressing praise for the Prophet (sws), the next part of the
َ َ َ َ  ْ ٌَ ََ
verse: ‫Žﻳﻦ ﻣﻌﻚ‬ ِ ‫ﻃﺎﺋﻔﺔ ِﻣﻦ‬-ِ expresses praise for the Companions who in
their fervour to follow him adopted the tahajjud prayer as a mandatory
practice of their own accord. This directive was specifically related to the
Prophet (sws) as is evident from its wording; however, the Companions
would leap to do every deed they would see the Prophet (sws) do.
Although the real requirement of faith in the Prophet (sws) is to follow
him in each and every step he takes, there is a world of difference
between power of endurance of a prophet and that of common people.
For this reason, the Almighty altered this directive for common Muslims.
The next section of the verse describes this change. The reason of course
being that its burden not exceed their powerُ ofَ endurance.
ْ َ َ َ َ َ  َ َ ْ  ُ ِّ َ ُ ُ َ
ِ :‫ﺠﻬﺎ‬- ‫ ﻟﻠﻴﻞ‬:‫ﷲ ﻓﻘﺪ‬-
The next section of the verse:
َ َ َ X‫ﺤﺗﺼﻮ‬
^‫ﻓﺘﺎ‬ ُ ْ ُ ْ ‫ﻟﻦ‬ْ . ‫ﻋﻠﻢ‬
ُْ ْ َ  ََ َ ْ َُْ َ ْ ُ َْ َ
8‫ﻟﻘر‬
ِ
ْ ‫ ﻣﺎ ﺗﻴﺮﺴ ِﻣﻦ‬-‡‫ ﻋﻠﻴﻜﻢ ﻓﺎﻗر‬says that it is the Almighty who sets the
measure of night and day. It is only He who knows their requirements
and demands and the various aspects with regard to which they affect
life. It is also He alone who knows which of these are needed by man
and the circumstances and difficulties through which he has to pass. In
the light of His knowledge, His verdict is that the Companions will not
be able to stand up in prayer for half the night or one third or two thirds
of the night; hence they should stand up in prayer to read the Qur’ān as
much as they are able to.
I have already explained the meaning of the expression ‫ﻋﻠﻴﻜﻢ‬ ْ ُ ْ َ َ ^‫ﻓﺘﺎ‬
َ َ َ in
َ َ
an earlier sūrah. When the verb ^‫ ﺗﺎ‬comes with the preposition ‫ﻋﻲﻠ‬ ْ َ َ , it
means “to turn to someone graciously”.
ُْ ْ َ  ََ َ ْ َُْ َ
Though the words 8‫ﻟﻘر‬ ِ
ْ ‫ ﻣﺎ ﺗﻴﺮﺴ ِﻣﻦ‬-‡‫ ﻓﺎﻗر‬are general in style yet since
they are mentioned with relation to standing in prayer by night, they
refer to reading the Qur’ān in the tahajjud prayer. Although reciting the
Qur’ān in itself is an act that entails many rewards, however, reading it
in a measured tone in the tahajjud prayer brings the blessings for which
Sūrah Muzzammil 17
the Prophet (sws) has been so emphatically asked to adopt this practice.
It is evident from this discussion that this relief was given to common
Muslims because they would not have been able to abide by this taxing
directive. As far as the Prophet (sws) himself was concerned, he abided by
this directive till his very last breath. For a common Muslim, this prayer is
still an optional act which earns great rewards, and the extent of time in
which he should stand in this prayer has been left to his vigour and zeal.
َ ُْ ْ َ َ ْ َُ َ َ َْ ْ ُ ْ ُ ْ ُ َ َ ْ َ َ َ
The next part of the verse: ُ ‫ﻳﺮﻀﺑﻮ ِﻲﻓ‬ِ -‫ﺧر‬8- n‫ﻣر‬ ‫ﻣﻨﻜﻢ‬ ِ ‫ﺳﻴﻜﻮ‬ ِ
.َ ْ ‫ﻋﻠﻢ‬
ِ َ ْ َ ‫ ﻣﺎ‬-‡‫ﻓﺎﻗر‬ ِ ‫ﺳﺒﻴﻞ‬ ِ -‫ﺧر‬8- ‫ﷲ‬ ِ  ‫ﻓﻀﻞ‬ ‫ ِﻣﻦ ﻳﺒﺘﻐﻮ ِﻣﻦ‬yِ :‫ﻷ‬
 َ َ َ ْ ُ َ ْ َ ‫ﷲ‬ َ ْ َُ َ ْ َُ َ
ِ ِ ‫ﻓﻘﺎﺗﻠﻮ ِﻲﻓ‬ ِ
ُ ْ ‫ﺗﻴﺮﺴ‬ ْ َ ْ َ ْ ََُْ ْ ْ ‫ﻲﻓ‬
‫ﻣﻨﻪ‬ َ
ِ
ِ ‫ﻓﻀﻞ‬
‫ﷲ‬ ِ refers to every journey which is undertaken for a noble and
higher cause whether it is for seeking knowledge or for offering the hajj
or for doing business. For trade journeys, this expression is used many
times in the Qur’ān.
ْ ُ ْ َ َ Š‫ﻟﺰﺎﻛ‬
َ َ  ُْ َ َ َ  ْ ُ ََ
‫ﻗرﺿﻮ ﷲ ﻗرﺿﺎ‬.- ِ informs us of
‫ﺗﻮ‬8- Š‫ﻗﻴﻤﻮ ﻟﺼﻼ‬.-
ً َ َ ً َْ َ
The words ‫ﺣﺴﻨﺎ‬ ِ
how to compensate for not being able to pray the tahajjud; if people are
not able to fully benefit from the blessings of this prayer, they should be
vigilant in the five prayers as much as possible, and spend their money
for the cause of God, which includes spending it for the supremacy of the
word of God and for emergency needs related to religion and state.
ً َ َ ً ْ َ َ ْ ُ ْ َ َ can refer to all types of generous
The expression ‫ﺣﺴﻨﺎ‬ ‫ﻗرﺿﻮ ﷲ ﻗرﺿﺎ‬.- ِ
spending for the cause of God; however, when it is mentioned with
zakāh it refers to the spending which is done for the requirements of war
or for some emergency َ َ َ ْ َ need. ُ ْ َ ْ ُ ِّ َ ُ َ َ
ِ
َ ْ ُ ْ ُ َ ‫ﺧﺮﻴ‬
ِ
َ ُ ‫ﻋﻨﺪ ﷲ‬
ً ْ َ ‫ﻫﻮ‬ ِ X-‫ﺠﺗﺪ‬ ِ ِ ‫ﻣﺎ ﻳﻘﺪﻣﻮ‬- urge
َْ ْ ْ ُ
ِ ٍ
The words ‫ﺟر‬.ً ْ ‫ﻗﻈﻢ‬.- َ ‫ﺧﺮﻴ‬ ‫ﻣﻦ‬ ‫ﻷﻏﻔﺴﻜﻢ‬
the believers to spend in the way of God: they are told that this spending
will not be for others; it will, in fact, benefit their own selves. It will
accumulate in their own accounts with God, and they will find it in a
very beneficial form when they go to their Lord. The implication is that
this spending is not an unprofitable undertaking; it is the most profitable
of trades.
ِ ِ
ٌ ْ ُ َ ‫ﷲ‬
ِ ‫ ﷲ‬-‫ﺳﺘﻐﻔر‬-
ٌ َ :‫ﻟﻔﻮ‬ َ "  َ ْ ُ َْْ َ
The words ‫ﺣﻴﻢ‬: refer to the fact that besides
diligently doing what is mentioned above, believers should continue to
seek forgiveness from their Lord for their sins and blemishes, and hope
that He will forgive them. He is Most-Forgiving and Ever-Merciful.
With the grace of God, I come to the end of this sūrah’s tafsīr. I pray
that He forgive my sins and make hearts receptive to the truth. ‫ﷲ ﻫﻮ‬ ُ -َ
^‫( ﻤﻟﻮﻓﻖ ﻟﻠﺼﻮ‬It is He who produces the urge in a person for the truth).

Rahmānābād,
7th November, 1978 AD
5th Dhū al-Hajj, 1398 AH
______________