Indexed OCR Text

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are, however, two types of Dhikr by heart: [1] It may be done through
'imagined words'; [2] by reflecting and pondering on the Divine attributes
of perfection. [Shaikh Thanawi].
The next injunction in this verse is:
.'[73:8] .and devote yourself to Him with exclusive devotion .. " تبَتَّلُ إِلَيْهِ تَبْتِيْلًا
In other words, the Holy Prophet
Det is to detach himself from worldly
things and devote himself exclusively and sincerely to Allah. The general
import of the verse imparts the injunction that when worshipping Allah,
no partners should be associated with Him and the total worship and
devotion should be solely for Him. In all his actions and movements, he
should single out Allah for reliance. He should not take any creature as
possessing the power of benefit and harm or as possessing the power of
granting wishes and solving problems. Sayyidna Ibn Zaid 4% said that
tabattul signifies 'to abandon the world and what is in it and focus
attention on what is with Allah'. [Mazhari]. The tabattul which this verse
enjoins is completely different from the concept and practice of
monasticism which the Qur'an denounces elsewhere, thus:
وَرَهُبَانِيَّةً إِبْتَدَهُوُهَا
' ... As for monasticism, it was invented by them_[57:27]'
and a Hadith denounces it thus:
لارهبانية فى الاسلام
"There is no monasticism in Islam."
Rahbaniyyah or 'monasticism', in the technical language of Shari'ah,
signifies 'to abandon the world and sever all ties which involves the
giving up of all pleasures and all lawful and pure things, believing that
doing so is 'worship' and thinking that without avoiding them one would
not be able to attain the good pleasure of Allah. It also means to sever
human relationships in such a manner that human rights are not taken
care of or they are violated. This verse enjoins a different type of tabattul
or severance of relationship. It means that one's relationship with human
beings should not overpower his relationship with Allah - whether in
terms of belief or in terms of practice. Such a detachment is not
contradictory to any business relations, or social contracts and
transactions, like marriage and family ties. In fact, they can be combined.
Tabattul, in this sense, is the characteristic of all Prophets (>JI gle,

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especially that of the Holy Prophet Muhammad
. Their lives bear ample
testimony to this type of tabattul which the pious elders alternatively
term as Ikhlas (sincerity). [Mazharī]
An Important Note
In the matter of 'Allah's Remembrance' and 'detachment from the
world', the venerable Sufis, whether belonging to the earlier generation
or later generation, have always been forward. They said that there are
only two steps with which they are exerting their effort to cover the
distance and conquer the path day and night. The first step is to detach
themselves from the creation and the second step is to reach Allah [i.e.
their destination]. The two steps are inseparable, in that where one is
operational the other must operate; and if one does not operate, the other
will not operate either. The two steps have been stated as two conjoined
sentences, thus: وَاذْكُرِاسُمَ رَبِّكَ وَتَبَتَّلُ إِلَيْهِ تَبْتِيْلًا 'And remember the name of your
Lord, and devote yourself to Him with exclusive devotion. [73:8]'. In this
context, dhikr Allah refers to constant Remembrance of Allah where there
should be no failing, and at no time there should be forgetfulness. This
magam 'station' in Sufi terminology is referred to as wusul ila-Allah
'reaching out to Allah. The first statement states the second step and the
second statement states the first step. Thus the statements state the order
in reverse probably because in practice tabattul, in the sense given above,
is prior to wusul ila-Allah which is achieved after the operation of the
former. The main object of a salik (the spiritual traveller) is to achieve the
second step, therefore the naturally occurring order has been changed
and remembrance of Allah has been mentioned first. This also is meant to
show the importance and virtue of remembrance of Allah. How well
Shaikh Sa'di رحمه الله تعالى has versified the two steps:
{ ...... چوپیوند ها بُگسلی واصلی
تعلق حجاب است و ہے حاصلی .....
Worldly relationship is a barrier and brings no (eternal) benefit.
When you abandon these relations, you will be the one who
reaches out to Allah.
Remembrance of Allah through Repetition of His Personal Name
The verse under comment whilst enjoining dhikrullah (remembrance
of Allah) has referred to it as 'remembrance of the name of Allah by
saying: ◌َوَاذْكُرِاسُمَ رَبِّك 'And remember the name of your Lord - [73:8]' and
not ◌َوَاذْكُرُ رَبَّك 'And remember your Lord'.

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This indicates that the repetition of Allah's personal name 'Allah,
Allah' is also desired and required form of dhikr and worship. [Mazhari].
Some scholars say that such repetition of His personal name is an
'innovation' (bid'ah), but this opinion is not correct. And Allah knows
best!
He is the Lord of the East and the) رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَّا إِلهَ إِلَّ هُوَ فَاتَّخِذُهُ وَكِيْلًا
West; there is no god but He; so take Him for [your] Guardian ... 73:9). The
word wakil, lexicologically, refers to a 'person who has been given a task
to do'. "To take Allah as guardian' means that all matters and affairs
should be entrusted to Allah. Technically, this is called tawakkul 'trust'.
The Holy Prophet
is given several injunctions in this Surah. This is
the fifth injunction. Imam Ya'qub Karkhi Ju ul >, says that from the
beginning of the Surah up to this verse there is reference to the magamat
suluk 'journeying or a methodical travelling along the spiritual path
through the various states and stations under the direction of a spiritual
master or adept'. The references are as follows: [1] solitude at night to
worship Allah; [2] preoccupation with Qur'an; [3] constant Remembrance
of Allah; [4] severance of relationship with "everything-other-than-Allah,
and [5] total trust in Allah. Preceding the last injunction about trust,
Allah's attribute is given, thus: ◌ِرَبُّ الْمَشْرِقِ وَالْمَغُرِب'He is the Lord of the East
and the West __ [73:9]'. In other words, Allah is the Cherisher and
Sustainer of the entire universe. He is responsible to fulfill the needs of all
from the beginning to the end. He alone can assist in all matters. Just as
He has been singled out for worship, so should He be singled out for
reliance, and full trust must be put in Him. Anyone who trusts and relies
on Allah will never be deprived of his needs as the Qur'an puts it:
وَمَنْ يَتَوَكَّلُ عَلَى اللّهِ فَهُوَ حَسْبُه،
-
.And whoever places his trust in Allah, He is sufficient for
him.
__ [65:3]'
The Correct Concept of Tawakkul [Trust]
Trust in Allah does not imply for anyone to avoid the apparent means
of acquiring livelihood, or giving up the normal ways of saving oneself
from any affliction. The ways and means that Allah has created for a
particular purpose should not be abandoned while placing total trust in
Allah. On the contrary, in order to achieve our purpose it is necessary for

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us to utilize the God-given power and causes at our disposal to the fullest
extent, but we should not repose blind faith in material causes and
means. But having adopted actions of choice, the result should then be
left with Allah whose will is the Ultimate Cause of everything.
The Holy Prophet
himself has explained tawakkul in this way.
Imam Baghawi, in his Sharp-us-Sunnah, and Baihaqi, in his
Shu'ab-ul-'Iman, have cited the following Hadith:
ان نفسالن تموت حتى تستكمل رزقها، آلاَ فَاتَّقُوا اللَّه واجملوا فى الطلب
"Jibra'il &cel has inspired me with the thought that no person
will ever die until he receives, in full, his sustenance that Allah
has decreed for him. Therefore, fear Allah and be moderate in
your search."
In other words, we should not be over-absorbed in quest for our needs
so deeply that the attention of the heart is totally focused on the material
causes and means. Instead, after adopting the ways and means to fulfill
our needs, we should repose our total trust in and reliance upon Allah in
the sense that without His will, no cause can bring any effect.
Tirmidhi transmits a Hadith on the authority of Sayyidna Abu Dharr
Al-Ghifari 4
that the Holy Prophet
said: "Zuhd (Renunciation of the
world) does not mean to turn lawful things into unlawful or squander the
wealth Allah has given you. Renunciation of the world means to have
more faith in the things that are in Allah's hands than what are in your
hands." [Mazhari]
,And bear patiently what they say) وَاصْبِرُ عَلى مَا يَقُوُلُونَ وَاهْجُرُهُمُ هَجُرًّا جَمِيْلاً
and part with them in a beautiful manner ... 73:10). According to Imam
Karkhi @ dll .>), this is the sixth injunction given to the Holy Prophet
that he should bear with patience and fortitude the jibes, opposition
and persecution of his enemies. Perfect patience is the supreme station of
suluk (methodical travelling along the spiritual path). Spiritual reformers
expend their entire strength, energy and life in reforming the deviant
people. In return, they have to hear vile language, they are persecuted
and wronged in many different ways. In return, they exercise sabr
(patience) in a beautiful manner. In other words, they do not even
entertain the thought of revenge. This is the supreme station, which in
Sufi terminology, is attained only after fand' kamil: 'complete negation of

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selfish desires'.
.(73:10 ... and part with them in a beautiful manner ... ) وَاهْجُرُهُمُ هَجْرًا جَمِيلاً
The word hajr, literally, denotes 'to give up something in a state of grief,
anger and temper'. The verse means that rejecters of Truth utter words
that hurt. He should not take revenge, but maintain no relations with
them either. At the time of severing relations, it is natural for man to
utter words of complaint and disgust. Therefore, Allah's Messenger g is
told to cut off relations with the rejecters of Truth, but he must maintain
his dignity and integrity. Hence, the verse contains the grammatically
restricted cognate accusative, hajran jamilan, 'in a beautiful manner'.
The high status and the exalted standard of character require that the
Holy Prophet
should restrain himself from making any abusive
remarks at the deniers of Truth.
Some scholars of Tafsir say that the injunction of this verse is repealed
by verses of jihad which were revealed later on. But a careful analysis
indicates that the injunction is not repealed. The above verses enjoin
patience and steadfastness in the face of what the enemies say and
cutting off from them courteously. This is not in conflict with verses that
deal with reproof, punishment and armed struggle that were revealed
subsequently. The injunction of this verse is applicable at all times and
under all circumstances, whereas jihad is reproof and punishment, and is
a specific injunction to be applied under specific conditions. Islamic jihad
and armed struggle is not a matter of taking revenge or expression of
anger, which could be in conflict with patience and fortitude or courteous
severance. It is purely acting on the Divine command as is patience and
courteous severance under general circumstances. Up to this point the
Holy Prophet
was commanded to be steadfast and to abstain from
revenge. The next verse, reprimands the deniers of Truth that instead of
being grateful to Allah for "ease and plenty" provided for them, they reject
the Divine Message:
And leave Me [to deal] with the) وَذَرُنِىُ وَالْمُكَذِّبِيْنَ أُولِى النَّعُمَةِ وَمَهِّلُهُمْ قَلِيْلًا
deniers, the people of luxury, and give them respite for a while .... 73:11).
The 'deniers' are referred to as 'the people of luxury'. The word na'mah',
the first letter [n] bearing fath [=a], signifies 'ease and plenty; abundance
of wealth and children'. This indicates that people who live a life of ease,
plenty and luxury can only be the ones who deny the Hereafter. These

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Surah Al-Muzzammil: 73 : 1 - 20
things do often fall to the lot of the believers, but they do not intoxicate
them. Therefore, even when they live a life of luxury, their hearts are
never, at any time, empty of the thought of the Hereafter. Only the
deniers of the Hereafter will live a life of luxury that is neglectful of the
Hereafter.
Surely with Us are fetters and) إِنَّ لَدَيْنَا أَنْكَالًا وَّجَحِيمًا وَطَعَامًا ذَا غُصَّةٍ وَّعَذَابًا أَلِيمًا
flaming fire, and food that chokes, and a painful punishment ... 73:12-13).
The terrible punishment of the Hereafter is described in these verses.
First, there is the mention of ankal which is the plural of nakal. It
denotes 'fetter, chain, shackle'. Then, there is the mention of 'flaming fire'.
Then, verse [13] describes the 'choking food' the inmates of Hell will be
given to eat.
The word ghussah literally denotes 'a thing by which one is choked'.
For example, a morsel may block the throat in such a way as it can
neither be swallowed nor can it be brought up. The inmates of Hell will be
given dari' and zaqqum (thorny fruits) to eat. These fruits fit the
description.
Sayyidna Ibn 'Abbas 4% said: "In it will be thorns of fire that will
choke." [God save us!]. The verse says in conclusion: وَعَذَابً اَلِيمًا ( ... and a
painful punishment ... 73:13).
Having described specific forms of punishment, this description is
general - indicating that there will be many more horrible and terrible
forms of punishment which man cannot even imagine. [O Allah, save us
from all forms of punishment!]
The Righteous Elders' Fear of the Hereafter
Imam Ahmad, Ibn Abi Dawud, Ibn 'Adiyy and Baihaqi record a
narration that a person heard this verse and fell fainted. One day Hasan
al-Başri w Ul das, was fasting. When the food was brought to him at the
time of iftar (ending the fast), this verse occurred in his mind and he
could not eat. As a result, he sent it away. The following day he was
fasting again. The same thing happened in the evening and he sent the
food away. On the third day the same thing happened. So, his sons went
to Thabit Bunani, Yazid Dabbai, and Yahya Al-Bakka' and recounted the
story. All three personalities went to Hasan and insisted on his eating
something. At their insistence, the latter ate a little. [Ruh-ul-Ma'ani]

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Surah Al-Muzzammil: 73 : 1 - 20
يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيْبًا مَّهِيْلًا ﴿١٤﴾ إِنَّ أَرْسَلْنَآ إِلَيْكُمُ
رَسُوْلًاٌ شَاهِدًا عَلَيْكُمُ كَمَآ أَرْسَلْنَآ إِلَى فِرْعَوْنَ رَسُوْلًا ﴿١٥﴾ فَعَضى فِرُعَوُنُ الرَّسُوْلَ
لآ ق صلح
فَأَخَذُنْهُ أَخْذًا وَّبِيْلاً ﴿١٦﴾ فَكَيْفَ تَتَّقُونَ إِنْ كَفَرْتُمُ يَوْمًا يَّجْعَلُ الْوِلْدَانَ شِيْبًا ﴿١٧﴾
(on the Day when the earth and the mountains will quake, and
the mountains will turn into a slipping heap of sand. [14] We
have sent to you a messenger, as a witness over you, just as We
sent a messenger to Fir'aun (the Pharaoh). [15] Then, Fir'aun
disobeyed the messenger; so We seized him with a severe
seizure. [16] So, if you disbelieve, how will you save yourself
from a day that will turn the small boys into grey-headed old
men ... 17).
These verses describe the horrors and terrors of the Day of
Resurrection. Verse [14] describes that the punishment will take place on
the Day when the earth and mountains will shake and the mountains
will be reduced to a heap of dust or shifting dunes. Thereafter, reference
is made to the story of Musa de and Fir'aun in order to threaten the
pagans of Makkah. Allah sent a Messenger, Muhammad
, to bear
witness against the pagans of Makkah just as He sent a Messenger, Musa
Kel, to Fir'aun. But Fir'aun disobeyed Musa Sel
and Allah seized him
with terrible severity right in this world. Likewise, if the pagans of
Makkah persist stubbornly in their pagan conduct, they too can be seized
similarly with terrible severity in this very world. Towards the conclusion,
the verse says that if no torment is inflicted in this world, no one can
escape the horrors and terrors and length of the Day of Resurrection that
will turn the children grey. This could be a metaphor for the most
calamitous happenings which bring about disastrous changes. But some
scholars say that this is a description of reality, in that the Day of
Resurrection will be so long that a little child will grow old. [Qurtubi and
Rūņ].
The Obligatory Nature of Tahajjud Prayer Abrogated
At the beginning of the Surah, the command 'stand at night (for
prayer)' prescribed the night-prayer for Allah's Messenger as well as for
the general body of Muslims. It was also obligatory for the prayer to be
long, but they had a choice in its length. They had to pray for half the
night or one-third of the night or two-thirds of the night. A group of noble
Companions in the performance of this duty mostly followed the 'azimah
(preferred original rule of law). As a result, they spent almost two-thirds

Surah Al-Muzzammil: 73 : 1 - 20
628
of the night in prayer. They performed this prayer every night. During
the day they would invite people to Islam and preach and attend to their
personal needs. Most of the Companions were either labourers or
businessmen. The Messenger's as well as the Companions' feet would
swell on account of the long prayers. Waking at night was extremely
difficult, and Allah was fully aware of the entire set-up, but it was
pre-decreed in His knowledge that the difficulty is temporary and a
passing phase. The purpose of this exercise is riyadah 'ascetic discipline' of
the Holy Prophet
and his Companions. In the initial stages, they were
in a condition of disequilibrium. Therefore, they were required to exert
themselves in spiritual struggle and ascetic discipline, thus:
We are going to send down to you a weighty' إِنَّا سَنُلُقِىُ عَلَيْكَ قَوْلًا ثَقِيُّلًا
discourse. [73:5]'. The Holy Prophet
was going to be handed over the
service of the Qur'an which is much more difficult than this ascetic
discipline. According to the Pre-eternal knowledge of Allah, when the
ascetic discipline was completed and with His grace perfect balance was
attained, asceticism was replaced by moderation. As a result, the
obligatory nature of night-prayer was repealed. According to Ibn 'Abbas
, the above verses merely cancelled the obligatory nature of
night-prayer, but the basic tahajjud prayer remained intact as obligatory.
When the five daily prayers were prescribed on the night of mi'raj, the
obligatory nature of tahajjud prayer too was cancelled. And Allah knows
best!
Apparently, this obligation was cancelled for Allah's Messenger as well
as for the entire 'Ummah. However, it is still a supererogatory and
laudable deed in the sight of Allah. Furthermore, there is no time or
recitation constraint. Every person may perform the prayer according to
his own ability in the time available to him and recite the Qur'an as much
of it as is easy for him .
The Concept of Abrogation in Sharifah
Legislating laws and abrogating them to proclaim new ones in their
place is a routine practice in human governments and institutions.
However, abrogation occurs sometimes in a piece of human legislation
because the legislators did not fully comprehend the situation at the time
of formulating a certain law, and are forced to amend it when they realize
that the situation has changed and the law is no longer applicable in the
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new circumstances. At other times, a law might be proclaimed in the
government gazette in keeping with the prevailing circumstances, but the
legislators might not have foreseen that the circumstances might change.
When that happens, the old law will have to be repealed and a new one
will have to be legislated and promulgated. It is inconceivable that these
two forms of repeal will ever apply to Divine injunctions.
A third situation is that when the legislator formulates a law, he
foresees that in time to come conditions will change, as a result the law
will no longer apply in toto in the changed condition. So, when the
conditions alter, as the legislator had foreseen, he legislates a new law
and makes it public as he had forethought. This is the only form of
abrogation that can take place, and has been taking place in Divine
injunctions. It has always been the case that a certain piece of Divine law
was intended, from the very beginning, to remain in force for a limited
time, but Divine Wisdom chose not to disclose this time limit from the
people. Because of the general wordings of the legislation, the general
community of people thought it was an immutable law whereas Allah had
pre-decreed it as a temporary law for a limited period of time. When its
temporary period was over, the law was with withdrawn. People took this
as the abrogation of law whereas in reality it merely defined the time
period. In other words, at that time it is made publicly known to the
people that the law was not an immutable one, but promulgated for a
limited period of time. Thus the period is now over and the law is no
longer applicable .
There are many verses of the Qur'an that have been repealed, and
the commoners find it difficult to grasp the wisdom underlying the repeal,
but the foregoing explanation should allay the difficulty. However, the
question remains: Was tahajjud prayer specially obligatory on the Holy
Prophet
after the verse under comment was revealed? Some scholars of
Tafsir answer it in the affirmative and they base their argument on the
following verse:
وَمِنَ الَّيْلِ فَتَهَجَّدُ بِهِ نَافِلَةً لَّكَ
'And during the night, wake up for Salah, an additional prayer
for you [17:79]'
This verse prescribes tahajjud as an additional prayer specially for the
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Holy Prophet g. The word nafilah literally denotes 'additional', meaning
'additional obligation'. But according to the overwhelming majority, the
correct view is that the obligatory nature of tahajjud prayer has been
abrogated for Allah's Messenger, as well as the general body of Muslims.
However, it still remains an act of supererogation for all. The above verse
contains the phrase Jabl nafilatan lak 'an additional prayer for you'.
The word nafilah is used in its technical sense of nafl 'supererogatory'. If
tahajjud is a nafl prayer for all, then it is not clear why addressing the
Holy Prophet
the verse adds lak 'for you' as if it is a distinctively
voluntary act for the Holy Prophet g. Please see Ma'ariful Qur'an, Vol.
5/pp533-543 for fuller explanation, especially pp536-537 for whether
tahajjud is a mere nafl (voluntary) or sunnah mu'akkadah (the
emphasised practice of the Holy Prophet
The verse that abrogates the obligatory nature of tahajjud prayer
starts from -
إِنَّ رَبَّكَ يَعْلَمُ
'Your Lord knows_[73:20]'
and ends at - ◌ُفَاقْرَءُوا مَا تَيَسَّرَ مِنْه ... Now, recite as much of the Qur'an as is
easy (for you) [73:20]' This verse was revealed one year or eight months
after the initial verses of this Surah. Thus the obligatory nature of
night-prayer was abrogated after a year. Musnad of Ahmad, Muslim, Abu
Dawud, Ibn Majah and Nasa'i record a narration of Sayyidah 'A'ishah
she will as, who stated that at the commencement of this Surah, Allah
had prescribed the night-prayer. The Messenger of Allah and the blessed
Companions constantly and consistently carried out the obligation for a
year. Allah held back the last part of the Surah in the sky for twelve
months. It was revealed after a year which abrogated the obligatory
status of night-prayer and made concession - reducing its status to
supererogation. [Ruh-ul-Ma'ani]
He knows that you cannot do it regularly ... 73:20). The ... ) عَلِمَ آَنُ لَّنْ تُحْصُوُهُ
word ihsa' literally denotes 'to count'. Some commentators interpret this
verse as follows: Allah had not fixed the exact time for night-prayer. They
were given the option of choosing time between one-third of the night to
two thirds of it. But when the Companions were preoccupied with the
prayer, it was difficult for them to calculate whether they had stayed up

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half the night, or one-third of the night, or two-thirds of the night,
because in those days there were no watches or clocks to measure the
time. Even if there were, it was not in keeping with their conditions of
involvement in prayers to look at the time repeatedly. They would be
absorbed in their prayers, so as to be oblivious to their environment. This
is the significance of the phrase lan tuhsuhu. Other scholars say that the
word ihsa' connotes 'the act of counting', signifying that Allah knows that
you will not be able to keep count of the constant prayers during the
lengthy hours and hours of sleep. The word isa' is also used in this
sense, as is used in a Hadith in connection with the beautiful names of
Allah, thus:
من احصاها دخل الجنّه
"He who keeps count of them will enter Paradise"
meaning, to act fully according to the attributes and qualities of
Allah, as indicated in His beautiful names. For fuller explanation, please
see Ma'ariful Qur'an, Vol. 5/pp272-273 under the following verse:
وَإِنْ تَعُدُّوا نِعْمَتَ اللهِ لَا تُحْصُوُهَا
' ... And if you count the bounties of Allah, you cannot count
them all. [14:34]'
Rf Su ( ... therefore He turned to you in mercy ... 73:20). The word
taubah originally means 'to turn'. Repentance for sins is also called
taubah in Arabic, because the sinner turns away from his past sins and
crimes. In this context, the word simply means 'to turn', that is, Allah took
back the obligatory nature of the injunction of night-prayer. Then He
says: فَاقْرَءُوا مَاتَيَسَّرَ مِنَ الْقُرْآن ( ... Now, recite as much of the Qur'an as is easy ...
73:20). That is, recite in tahajjud prayer which is no longer obligatory. It is
supererogatory enjoying the status of sunnah or mustahab. No particular
number of verses has been fixed for recitation of the Holy Qur'an in
tahajjud prayer. So a worshipper may recite as much of it as is easy for
him. This verse answers many legal questions that are available in books
of jurisprudence.
And establish salah, and pay) وَأَقِيمُوا الصَّلوَةَ وَاتُوا الزَّكوةَ وَأَقْرِضُوا اللّهَ قَرْضًا حَسَنًا
zakah, and advance to Allah a goodly loan .... 73:20). According to majority
of the commentators, salah in this context refers to the five prescribed

632
Sūrah Al-Muzzammil: 73 : 1 - 20
prayers that were made obligatory on the Night of Ascent (Mi'raj). This
indicates that the night-prayer was obligatory for a year. In the
meantime, the nocturnal journey took place, and the five daily prayers
were prescribed. After that, the above verses were revealed and the
obligatory nature of tahajjud prayer was abrogated. Towards the
conclusion of the Surah, where it speaks of establishment of prayer, it
refers to the five prescribed prayers. [Ibn Kathir, Qurtubi and Al-Bahr-ul-
Muņiț].
aspia, ( ... and pay zakah .... 73:20). Zakah refers to the prescribed
zakah. However, it is popularly understood that zakah was prescribed two
years after migration to Madinah whereas this verse is Makki and, as was
said earlier, a consensus of scholarly opinion assigns the revelation of this
Surah to the earliest period of the call. In response, some commentators
express the view that this particular verse was revealed in Madinah. Ibn
Kathir, however, says that zakah was prescribed in the earliest days of
Islam, although its details, like exemption limit and the rate, were fixed in
the second year of migration at Madinah. Even if the verse is treated as
Makki, there should be no problem in taking the word zakah in its
technical sense of prescribed zakah as Ruh-ul- Ma'ani explains in detail.
Its full analysis will be found in this author's booklet entitled
'Nizam-e-Zakat'.
and advance to Allah a goodly loan .... 73:20). In ... ) وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا
other words, spend in the way of Allah as charitable donations. This
would be as if one is advancing a loan to Allah who will multiply it many
times and reward him most abundantly. This indicates Divine favour and
grace towards him, and it also describes that Allah is the richest of all.
The loan will not be lost, but will be richly returned. The command for
Zakah has already been mentioned previously, therefore advancing a
loan to Allah refers, according to most scholars, to other voluntary
charitable donations in the cause of Allah as, for instance, spending on
friends and relatives or utilizing for entertainment of guests or investing
in the service of scholars and righteous people. Some scholars point out
that besides the prescribed Zakah, there are other financial obligations
imposed on man, such as maintenance of parents, wife and children. Thus
the command to pay zakah in verse 20 covers the injunction of paying out
the prescribed Zakah, while other financial obligations are covered by the

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Surah Al-Muzzammil: 73 : 1 - 20
words: ' ... advance to Allah a goodly loan [20]'.
whatever good you will send ahead for your ... ) وَمَا تُقَدِّمُوا لِاَنُفُسِكُمُ مِّنُ خَيْرٍ
own selves [73:20]. In other words, if man does good in his lifetime, it is
better for him than advising someone else to do the good deed at the time
of his death. This advice for doing good on behalf of the deceased includes
financial worship and voluntary charitable donations. It also includes
prescribed prayers, fasts and other prescribed worship or duties that were
missed out or neglected, it is better to pay out the fidyah and/or kaffarah
with one's own hands while he is living and be absolved of the
responsibility rather than expecting the heirs to discharge it. They may do
it or they may neglect to do it .
The Messenger of Allah
once asked the blessed Companions:
"Which of you holds his wealth to be dearer to himself than the wealth of
his heirs?" They replied: "O Allah's Messenger, there is not a single one of
us who does not hold his wealth to be dearer to himself than the wealth
of his heir." Allah's Messenger then said: "Consider carefully what you are
saying." They submitted: "This is indeed our considered opinion. We do
not know any better." He then said: "The wealth of one of you is only that
which he sends forth, and the wealth of his heir is that which he leaves
behind." [Ibn Kathir from Abu Yala al-Mawsili and said al-Bukhari transmitted it,
reporting from Hafs Ibn Ghiyath and so on].
Alhamdulillah
The Commentary on
Surah Al-Muzzammil
Ends here

634
Surah Al-Muddaththir: 74 : 1 - 56
Surah Al-Muddaththir
(The Enveloped One)
This Surah is Makki, and it has 56 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 56
◌َيُّهَا الْمُدَّثِّرُ ﴿٢﴾ قُمْ فَاَنْذِرُ ﴿٢﴾ وَرَبَّكَ فَكْبِرُ ﴿٤﴾ وَثِيَابَكَ فَطَهِّرُ ﴿٤﴾
وَالرُّجُزَ فَاهُجُرُ ﴿ٌ﴾ وَلَا تَمُنُنُ تَسْتَكْثِرُ ﴿٤﴾ وَلِرَبِّكَ فَاصُبِرُ ﴿٢﴾ فَإِذَا نُقِرَ
فِى النَّقُوُرِ ﴿﴿﴾ فَذَلِكَ يَوْمَئِذٍ يَّوْمٌ عَسِيْرٌ ﴿٤﴾ عَلَى الْكُفِرِيُنَ غَيْرُ يَسِيْرٍ
(١٠) ذَرُنِىُ وَمَنْ خَلَقْتُ وَحِيْدًا ﴿١(﴾ وَجَعَلُتُ لَهُ مَالَّا مَّمُدُودًا (١٢)
وَيَنِيْنَ شُهُوْدًا ﴿(١٣) وَمَهَّدُتُّ لَهْ تَمُهِيُّدًا ﴿١٤﴾ ثُمَّ يَطْمَعُ أَنْ أَزِيْدَ ﴿١٥)
كُلَّاُ إِنَّهَ كَانَ لِانْتِنَا عَنِيْدًا ﴿٢﴾﴾ سَأُرْهِقُه، صَعُودًا ﴿٢٧﴾ إِنَّهَ فَّرَ وَقَدَّرَ
﴿١٨﴾ فَقُتِلَ كَيْفَ قَدَّرَ ﴿١٩﴾ ثُمَّ قُتِلَ كَيْفَ قَدَّرَ ﴿٢﴾ ثُمَّ نَظَرَ ﴿٢﴾ ثُمَّ
عَبَسَ وَبَسَرَ ﴿٢٢﴾ ثُمَّ اَدْبَرَ وَاسْتَكْبَرَ ﴿٣ٌ﴾ فَقَالَ إِنْ هَذَا إِلَّ سِحُرٌ يُؤْثَرُ
﴿٢٤) إِنْ هَذَآ إِلَّ قَوُلُ الْبَشَرِ ﴿٢٥﴾ سَأَصُلِيْهِ سَقَرَ ﴿٢٦﴾ وَمَآ أَدْرِىكَ مَاسَقَرُ
﴿٢٧﴾ لَا تُبُقِىُ وَلَا تَذَرُ ﴿٢٨) لَوَّاحَةٌ لِلْبَشَرِ ﴿٢٩﴾ عَلَيْهَا تِسُعَةَ عَشَرَ ﴿.٣ٌ﴾
وَمَا جَعَلْنَآ أَصُحِبَ النَّارِ إِلَّ مَلَئِكَةً ، وَّمَا جَعَلْنَا عِدَّتَهُمُ اِلَّافِتْنَةً لِلَّذِيْنَ
كَفَرُوا " لِيَسْتَيُقِنَ الَّذِيْنَ أُوْتُوا الْكِتْبَ وَيَزْدَادَ الَّذِيْنَ امَنُوْا إِيْمَانًا وَلَا
يَرْتَابَ الَّذِيْنَ أُوْتُوا الْكِتْبَ وَالْمُؤْمِنُونَ ﴿ وَلِيَقُوْلَ الَّذِيْنَ فِىْ قُلُوُبِهِمُ مَّرَضٌ

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وَّالْكُفِرُوْنَ مَاذَا آَرَادَ اللهُ بِهِذَا مَثَلًا، كَذلِكَ يُضِلُّ اللّهُ مَنْ يَّشَآءُ وَيَهْدِىُ
مَنْ يَّشَآءُ، وَمَا يَعْلَمُ جُنُوْدَ رَبِّكَ إِلَّهُوَ، وَمَا هِىَ إِلَّ ذِكْرِى لِلْبَشَرِ ﴿أَ﴾
كَلَّا وَالْقَمَرِ ﴿٢﴾ وَالَّيْلِ إِذْ أَدْبَرَ ﴿٢﴾ وَالصُّبْحِ إِذَا أَسْفَرَ ﴿٢٤﴾ إِنَّهَا
لَإِحْدَى الْكُبَرِ ﴿٢﴾ نَذِيْرًا لِلْبَشَرِ ﴿٢٦﴾ لِمَنُ شَآءَ مِنْكُمُ أَنْ يَّتَقَدَّمَ اَوْ يَتَآَخَّرَ
﴿٧ٌ﴾ كُلُّ نَفْسٍ بِمَا كَسَبَتُ رَهِيْنَةٌ ﴿٢﴾ ◌ِلَّا أَصُحِبَ الْيَمِيْنِ ﴿٣٩ٌ﴾ فِىْ
جَنّتٍ فَ يَتَسَآءَ لُونَ ﴿٤﴾ عَنِ الْمُجْرِمِيْنَ ﴿١﴾﴾ مَاسَلَكَكُمُ فِىُ سَقَرَ
﴿٤٢ ﴾ قَالُوا لَمُ نَكُ مِنَ الْمُصَلِّيْنَ ﴿٢﴾ وَلَمُ نَكُ نُطْعِمُ الْمِسُكِيْنَ ﴿٤﴾﴾
وَكُنَّا نَخُوُضُ مَعَ الْخَائِضِينَ ﴿٤٥﴾ وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّيْنِ ﴿٤﴾ حَتّى
◌َتْنَا الْيَقِيْنُ ﴿٤٧﴾ فَمَا تَنْفَعُهُمُ شَفَاعَةُ الشَّفِعِيْنَ ﴿٤٨ُ﴾ فَمَالَهُمُ عَنٍ
التَّذْكِرَةِ مُعْرِضِيْنَ ﴿٤٩) كَانَّهُمُ حُمُرٌ مُّسْتَنْفِرَةٌ ﴿٠﴾ فَرَّتُ مِنْ قَسُوَرَةٍ
﴿٥١ُ﴾ بَلْ يُرِيْدُ كُلُّ امْرِئٍ مِّنْهُمْ أَنْ يُؤُتِى صُحُفًا مُّنَشَّرَةَ ﴿٥٢) كَلَّهَ بَلْ
لَّا يَخَافُونَ الْآخِرَةَ ﴿٢﴾﴾ كَلَّا إِنَّهُ تَذُكِرَةٌ ﴿٤°﴾ فَمَنْ شَآءَ ذَكَرَهُ ﴿٠٠﴾ وَمَا
يَذْ كُرُونَ إِلَّ أَنْ يَّشَآءَ اللَّهُ هُوَ اَهُلُ التَّقْوَى وَاَهُلُ الْمَغْفِرَةِ ﴿٢﴾
O you, enveloped in a mantle, [1] stand up and warn, [2] and
pronounce the greatness of your Lord, [3] and purify your
clothes, [4] and keep away from filth, [5] and do no favour (to
anyone merely) to ask more (in exchange), [6] and for the sake
of your Lord, observe patience. [7] For when the trumpet is
blown, [8] that day will be a difficult day, [9] not easy for the
disbelievers. [10] Leave me (to deal) with the one whom I have
created lonely, [11] and I gave him extensive wealth, [12] and
sons present before (his) eyes, [13] and extended (power and
honour) to him fairly well. [14] Still, he aspires that I should
give him more. [15] Never! He is inimical towards Our verses.
[16] I will force him to climb (the mountain) sa'ud. [17] He
pondered and suggested. [18] Death onto him! How (bad) is the
suggestion he has put forward! [19] Again, death unto him!
How (bad) is the suggestion he has put forward! [20] Then he
looked (to those around him,) [21] then he frowned and
scowled, [22] then turned his back, and waxed proud, [23] then
said, "This is nothing but traditional magic; [24] this is

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Surah Al-Muddaththir: 74 : 1 - 56
nothing but saying of a mortal." [25] I will put him into Saqar
(Hell). [26] And what can let you know what Saqar is? [27] It
neither spares (anything inside it from burning) nor leaves
(any disbeliever outside). [28] It will disfigure the skins. [29]
Appointed on it are nineteen (wardens). [30] And We did not
make wardens of the Fire but (from among) angels, and did
not fix their number but as a test for those who disbelieve, so
that those who are given the Book may come to believe, and
those who believe may increase in belief, and so that those
who are given the Book and those who believe may not doubt
(its correctness), and so that those having malady in their
hearts and the disbelievers say, "What has Allah meant by
this (sentence that is as strange as a) proverb?" Thus Allah
lets go astray whomever He wills, and leads to the right path
whomever He wills. And no one knows the hosts of your Lord
but He. And this is nothing else but a reminder for mankind.
[31] Truly, I swear by the moon, [32] and by the night when it
goes back, [33] and by the morning when it becomes bright,
[34] it (saqar: Hell) is one of the greatest things [35] as a
warning to the mankind, [36] to the one who wishes to come
forward (towards good deeds) or to go back (from them). [37]
Everyone will be detained (in the Hell) because of what he
did, [38] except the People of the Right, (i.e. those who will be
given their Book of Deeds in their right hands) [39] who will
be in gardens, asking [40] about the guilty persons, [41] "What
has brought you to? (Saqar: Hell)" [42] They will say, "We
were not among those who offered salah, (obligatory prayer)
[43] and we used not to give food to the needy, [44] and we used
to indulge (in mocking at the truth) along with those who
indulged, [45] and used to deny the Day of Requital, [46] until
when we were overtaken by that which is certain." [47] Then
intercession of intercessors will not avail them. [48] So what
has happened to them that they are turning away from the
Reminder, [49] as if they were wild donkeys, [50] fleeing from a
lion? [51] Rather, every one of them wishes that he should be
given unrolled (divine) scriptures. [52] Never! But they do not
fear the Hereafter. [53] Never! Indeed, this is a Reminder. [54]
So, whoever so wishes may take advice from it. [55] And they
will not take advice unless Allah so wills. He is worthy to be
feared, and worthy to forgive. [56]
Commentary
Surah Al-Muddththir is one of the Surahs that was sent down in very
early days of the revelation. Therefore, some of the scholars considered
this Surah to be the first one in order of revelation. However, according to
the well-known authentic ahadith, the first instalment of revelation

637
Surah Al-Muddaththir: 74 : 1 - 56
comprised the initial verses of Surah Iqra'. Traditions show that after a
few verses of this Surah had been revealed, further revelation stopped for
a period of time. The period of time during which there was a temporary
cessation of revelation is termed as fatrat-ul-wahy. Towards the end of
this period, an incident took place that is recounted by the Holy Prophet
thus:
While I was walking, I heard a voice from the sky. So I lifted my gaze
towards the sky and saw the same angel who had come to me in the cave
of Hira'. He was sitting on a chair between the sky and the earth. So I
was struck with awe until I fell down to the ground. Then, I went to my
family and I said, زمّلونى زمّلونى "Wrap me up, wrap me up" So, they
wrapped me up! Allah revealed the initial verses of Surah
Al-Muddaththir. (Şahihain).
The Holy Prophet
¿ is addressed in this Surah as : -
AQUI Lo (O you, enveloped in a mantle ... 74:1) The word
al-Muddaththir is derived from dithar which refers to a 'thick, warm
over-garment [such as a cloak or mantle] which a person wears in winter
over his other clothes in order to protect himself from cold.' The form of
address is affectionate and endearing as was explained under
Al-Muzzammil in the preceding Surah. The two forms of address,
al-Muzzammil and al-Muddaththir, are near-synonyms. Ruh-ul-Ma'ani
cites a report from Jabir Ibn Zaid who says that Al-Muddaththir was
revealed after Al-Muzzammil. Some scholars attribute this narration to
Sayyidna Ibn 'Abbas
as well. However, according to the narration
previously reported from Sahihain, it is clear that the first Surah to be
revealed [after the temporary cessation] was Al-Muddaththir. If
Al-Muzzammil was revealed before this, Sayyidna Jabir Ibn 'Abdullah
[the narrator of the Hadith] would have narrated it. Clearly,
Al-Muzzammil and Al-Muddaththir, are near-synonyms. Therefore, it is
very likely that the two Surahs might have been revealed in connection
with the same incident - when the Holy Prophet , whilst walking,
heard a voice from the sky and saw Jibra'il Amin Se sitting on a chair
between the sky and the earth, and then went to the house and wrapped
himself in a mantle. This at least confirms the point that the initial verses
of the two Surahs were among the first verses to be revealed after the
temporary break in the revelation. It is however not clear as to which set

638
Surah Al-Muddaththir: 74 : 1 - 56
of the verses was revealed first, and which was revealed subsequently.
Authentic narratives confirm that the initial verses of Surah Iqra' were
first to be revealed. Al-Muzzammil and Al-Muddaththir were though
revealed approximately the same time in connection with the same
incident, there is a difference between the two: The injunctions given at
the beginning of Al-Muzzammil are related to the Holy Prophet's
personal purification and perfection, and in Al-Muddaththir the
injunctions are related to preaching, propagation and human reform.
Surah Al-Muddaththir lays down the following six injunctions:
Injunction [1]
¿Qu " (stand up and warn ... 74:2) 'Stand up' could be taken in its
primary sense. It will mean: 'Remove the additional clothes in which you
have wrapped yourself. It is also not unlikely that 'stand up' means
'Prepare yourself for the onerous task of reforming the creation of Allah'.
The command fa-andhir (and warn) comes from the infinitive indhar
(warning) which is based on love and affection', such as a father's
warning his children against the dangers of a snake, scorpion or fire. The
Prophets proclaim the Divine Message and warn its rejecters of the evil
consequences of rejection. Therefore, they have received the titles of
nadhir and bashir. 'Nadhir' means 'the one who affectionately and
endearingly warns [people] against harmful things' and 'Bashir' refers to
'the one who gives glad tidings'. The Qur'an has conferred both the titles
on the Holy Prophet
and the Holy Book is replete with them. Here,
however, the Qur'an takes it as sufficient to mention indhar 'to warn'
because at the time of revelation of this verse there were only a handful
of Muslims. The rest of the people were all rejecters and disbelievers. They
needed to be warned and did not merit glad tidings.
Injunction [2]
"& & ( .. and pronounce the greatness of your Lord ... 74:3) It means:
"Proclaim the greatness of your Lord both orally and practically. The
attribute rabb (Lord) has been used in this context because it is itself the
effective cause of the injunction, in that He is the Sustainer, Cherisher
and Nourisher of the entire world. He alone is worthy of Kibriyd'. The
word takbir literally signifies 'to say Allahu Akbar '. This includes takbir
of tahrimah in the beginning of prayers and other takbirs also. Takbir is
recited outside the prayers as well, such as in adhan and iqamah. There

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Surah Al-Muddaththir: 74 : 1 - 56
is no indication in the Qur'an that this injunction specifically refers to
uttering Allahu Akbar to commence the prayers.
Injunction [3]
Als Je, (and purify your clothes ... 74:4) The word thiyab is the plural
of thaub. In its primary sense, it refers to 'clothes or garment'.
Metaphorically, the words thaub and libas at times refer to 'action, heart,
soul, moral character and religion.' Man's body may also be referred to as
'libas'. The Holy Qur'an and Arabic idioms bear ample testimony to this.
Scholars of tafsir have taken all these senses into account when
interpreting this verse. The variant interpretations may not be suspected
of contradiction or conflict. The different interpretations attached to the
verse enrich its significance. Thus the verse would signify that the body
and clothes must be kept clean from all kinds of physical impurity. The
heart and soul must be kept clean from false beliefs and adulterating
thoughts, and free from base morals or from moral decadence. From this it
is deducible that it is forbidden to trail the pants or loin-cloth below the
ankle, because this is likely to pollute the garment. The injunction of
cleansing the garment may signify that the garment must not be made or
bought of unlawful money. It must not be made in such a way as the
sacred law does not permit. Apparently, the injunction of cleansing the
clothes is not specific to prayers. The injunction applies under all
conditions. Thus the jurists have ruled that it is not permitted to keep the
body and clothes unclean, without necessity, even outside prayers.
Likewise, it is not permitted to sit in an unclean place. In times of
necessity, it would be an exception. [Mazhari]. The Holy Qur'an says:
إِنَّ اللّهَ يُحِبُّ التَّوَّابِيْنَ وَيُحِبُّ الْمُتَطَهِّرِيْنَ
' ... Surely Allah loves those who are most repenting, and loves
those who keep themselves pure.[2:222] '
And according to a hadith narrative 'Cleanliness is half the faith'.
Therefore, a Muslim, under all conditions and circumstances, needs to
keep his body, clothes and house clean and pure and also maintain his
inner cleanliness of the heart. And Allah knows best!
Injunction [4]
and keep away from filth ... 74:5). The letters 'RJZ' may be ... ) وَالرُّجُزَ فَاهُجُرُ
read as rujz or rijz, and in either case the word has the same significance.

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Surah Al-Muddaththir: 74 : 1 - 56
Mujahid, 'Ikramah, Qatadah, Zuhri, Ibn Zaid and other leading
authorities of Tafsir interpret the word rujz as 'idols' in this context.
According to a narration of Sayyidna Ibn 'Abbas 4%, it signifies 'any sin'.
The verse enjoins to give up idols or sins. Although the Holy Prophet
never indulged in idolatry at any time in his life, he is commanded, for
emphasis, to abstain from it in future as he kept away from it in the past.
This command is in actual fact directed to the idolaters, so that they may
realise the importance of abstaining from idol-worship, as it enjoins the
Holy Prophet
to shun all filth [idols and sins] despite being sinless and
infallible.
Injunction [5]
and do no favour [to anyone merely] to ask more [in ... ) وَلَاتَمُنُنُ تَسُتَكْثِرُ
exchange] .... 74:6). In other words, no gift should be given to anyone
seeking to get back in return more than what was given. This indicates
that it is reprehensible to give to someone a gift with the intention that
the person will give him a higher gift. Although it seems to be allowed, by
another verse of the Qur'an, for common people, yet it is reprehensible
and morally unrighteous - especially for the Holy Prophet
, it is
unlawful, as explained by Ibn 'Abbas
Injunction [6]
Mots ats, ( and for the sake of your Lord, observe patience ..... 74:7) The
word sabr literally signifies 'to restrain oneself. In the Qur'anic context,
the word has a very wide scope. It signifies to bind oneself to the laws of
Allah, to restrain oneself from things made unlawful by Allah, and to
control oneself, as far as possible, from unnecessary bewailing and
complaining in times of difficulties and hardships. Thus this injunction is
rather comprehensive which embraces almost the entire religion. On this
occasion, the Holy Prophet
is directed to observe patience, particularly
because the earlier verses have directed him to invite the people towards
the true faith and to avoid the infidelity and shirk. It is obvious that he
will be opposed and persecuted by the forces of evil, as the result of his
missionary efforts. He should, therefore, be ready to bear all opposition
and persecution with patience and fortitude .
Having given these few injunctions to the Holy Prophet 9, the verses
further refer to the Hereafter and its horrors. The word naqur means
'trumpet' and the verb nuqira means 'to blow into the trumpet so that it