Surah Muzzammil Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 14, 2025Last Updated: September 18, 202514868 words74.4 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Al-Muzzammil

1. Aʿẓama ajrā (أَعْظَمَ أَجْرًا) – Greater in reward

Linguistic Root & Etymology

Aʿẓama is the superlative of “great.” Ajrā means “in reward.” The phrase means “greater in reward.”

Classical Exegesis (Tafsir)

In the concluding verse of Surah Al-Muzzammil (73:20), after encouraging the believers to establish prayer, give charity, and lend to God a “goodly loan,” this is the promise. “And whatever good you send forward for yourselves – you will find it with Allah, better and greater in reward.” The commentators explain that any good deed performed in this life is like a provision sent ahead. This verse guarantees that the “return on investment” is not just an equivalent, but is something that is both qualitatively “better” (khayran) and quantitatively “greater” in its reward. It is a statement of the immense and multiplied generosity of God.

Thematic Context

This connects to the surah’s theme of the link between worldly effort and otherworldly reward. The surah is a call to a difficult spiritual practice—the night prayer and patient struggle. This final promise is the ultimate motivation for this. The theme is that no act of spiritual striving is ever in vain. Every act is a deposit in one’s heavenly account that will be found multiplied “with Allah.” It is the ultimate encouragement to prioritize the deeds that have an eternal payoff.

Modern & Comparative Lens

The concept of “compounding returns” is a central principle in modern finance. This verse is a powerful spiritual expression of this. It suggests that good deeds are not just a linear addition to one’s account; God’s grace and mercy act as a “multiplier” that makes the final reward “greater” than the original deed. It is a call to a life of wise spiritual investment.

Practical Reflection & Application

This verse should be a powerful motivation for us to be constant in doing good, no matter how small the deed may seem. The practical application is to perform our good deeds with the full and certain confidence that we are “sending them forward” and that we will find them with God, multiplied into something “better and greater in reward.” This transforms our good deeds from being a mere duty into a joyful and prudent act of investing in our own eternal future.

2. ʿAdhāban alīmā (عَذَابًا أَلِيمًا) – A painful punishment

Linguistic Root & Etymology

ʿAdhāb signifies punishment. Alīmā (root: A-L-M (أ-л-м)) is an adjective meaning painful, grievous, or tormenting.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:13), this is part of the description of the punishment that awaits the deniers on the Day of Judgment. “And food that chokes and a painful punishment.” The commentators explain that the punishment of the Hereafter is not just one-dimensional. It is a comprehensive state of torment that affects all the senses. The “painful punishment” is a general term that encompasses all the diverse forms of suffering in Hell, both physical and psychological. It is a state of pure and unmitigated pain.

Thematic Context

This connects to the surah’s theme of warning against the consequences of disbelief. The surah has called the Prophet to be patient with the deniers and to “leave them to God.” This section of the surah is a detailed description of what that divine reckoning entails. The “painful punishment” is the inevitable and just consequence for those who reject the clear message and the call to worship. The warning is designed to be a powerful deterrent.

Modern & Comparative Lens

The concept of a “painful” consequence for moral and spiritual wrongdoing is a cornerstone of many ethical and religious systems. The Qur’an’s use of this term emphasizes the real suffering that results from a life lived in opposition to the truth. It is not just a legal penalty but a state of profound and painful loss.

Practical Reflection & Application

Reflecting on the reality of a “painful punishment” is not meant to induce despair but to cultivate a healthy sense of God-consciousness (taqwā). It is a reminder of the seriousness of our choices. The practical application is to flee from the actions and beliefs that lead to such a fate, and to seek refuge in God’s mercy, which is the only shield against His just and painful retribution.

3. Akhadhnāhu akhdhan wabīlā (أَخَذْنَاهُ أَخْذًا وَبِيلًا) – We seized him with a ruinous seizure

Linguistic Root & Etymology

Akhadhnāhu is “We seized him.” Akhdhan is the verbal noun “a seizure.” Wabīl (root: W-B-L (у-б-л)) means ruinous, severe, or calamitous. The phrase describes a devastating and destructive punishment.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:16), this is the description of the fate of Pharaoh. “But Pharaoh disobeyed the messenger, so We seized him with a ruinous seizure.” The commentators explain that this refers to the ultimate and terrible punishment of Pharaoh and his armies, when they were drowned in the Red Sea. Their “seizure” was “ruinous” because it was a complete and utter destruction from which there was no escape. It was the final and decisive consequence of his arrogant rebellion against the messenger of God.

Thematic Context

This connects to the surah’s theme of the consistent historical pattern of the consequences of disbelief. The surah has commanded the Prophet to be patient with the deniers in Mecca. The story of Pharaoh is presented as the ultimate historical warning to them. The theme is that the arrogant leaders of Mecca, who were opposing the Prophet, should look to the fate of the far more powerful Pharaoh. His “ruinous seizure” is the inevitable end for all who follow his path of arrogant denial.

Modern & Comparative Lens

The story of the drowning of Pharaoh is a foundational narrative of divine justice in the Abrahamic traditions. The Qur’anic phrase “a ruinous seizure” is a particularly powerful and concise summary of this event. It is a timeless archetype of the downfall of the tyrant, a powerful lesson that no amount of worldly power can protect a person from the just and “ruinous seizure” of God.

Practical Reflection & Application

This verse is a profound and sobering warning against the sins of arrogance and rebellion against God’s messengers. The practical application is to live a life of humility and submission. We should learn the lesson from the history of Pharaoh and avoid the path that leads to such a “ruinous seizure.” It is a call to be on the side of Moses, not the side of Pharaoh.

4. Ankālan (أَنكَالًا) – And shackles

Linguistic Root & Etymology

Ankāl is the plural of a word from the root N-K-L (н-к-л), which means a fetter, a shackle, or a heavy chain. It is an instrument of punishment and restraint.

Classical Exegesis (Tafsir)

In the terrifying description of the punishment of the Hereafter in Surah Al-Muzzammil (73:12), the surah states, “Indeed, with Us are shackles and a burning fire.” The commentators explain that these “shackles” are a part of the physical torment of Hell. They are instruments that will be used to bind the hands and the feet of the deniers, adding to their pain and their humiliation. It is a depiction of a state of complete and utter captivity.

Thematic Context

This connects to the surah’s theme of the reality and the severity of the punishment. The surah is a warning, and these specific and visceral details are designed to make that warning more tangible and more terrifying. The “shackles” are a powerful symbol of the loss of freedom and the state of complete and utter subjugation that will be the fate of the arrogant on that Day.

Modern & Comparative Lens

The image of being bound in “chains” or “shackles” is a universal symbol of damnation and imprisonment. The Qur’an uses this powerful and visceral image to convey the state of the damned. It is a literary and theological device designed to create a powerful and lasting emotional impact on the listener, to warn them away from the path that leads to such a terrible and binding fate.

Practical Reflection & Application

This verse is a profound and sobering warning. The practical application is to live a life of freedom in submission to God, so that we are not among those who are bound by the “shackles” of the Hellfire. We should strive to be the servants of God, not the prisoners of our own sins. It is a call to break the “shackles” of our own evil desires and bad habits in this life, so that we may be saved from the real and terrible “shackles” of the next.

5. Aqwamu qīlā (أَقْوَمُ قِيلًا) – More suitable for words

Linguistic Root & Etymology

Aqwam is the superlative of “upright” or “suitable.” Qīlā is “in speech” or “for words.”

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:6), after stating that the rising of the night is “more potent for conquering the self,” the verse adds that it is also “more suitable for words.” The commentators explain that the deep stillness and the quiet of the night make it the ideal time for a focused and a heartfelt recitation of the Qur’an and a sincere supplication to God. The heart is more present, the mind is clearer, and the tongue is more in harmony with the heart. The “words” spoken in the night prayer are therefore more “upright,” more sincere, and more effective.

Thematic Context

This connects to the surah’s central theme of the night prayer as the primary means of spiritual training. The surah is a call to prepare oneself to receive and to convey the “weighty word.” This verse explains why the night is the perfect time for this preparation. The quiet of the night is what allows for the “words” of the revelation to be recited and to be absorbed with the greatest possible clarity and impact.

Modern & Comparative Lens

The idea that the early morning or the deep of the night is a special time for contemplation, prayer, and focused work is a universal one, found in the practices of many spiritual traditions and even in modern productivity literature (e.g., the “miracle morning”). This verse is a beautiful and profound Qur’anic statement of this. It gives a specific, spiritual reason for the power of this time: it is more “suitable for words,” for a deep and a meaningful communication with the Divine.

Practical Reflection & Application

This verse is a direct and powerful encouragement to make the night a special time for our recitation of the Qur’an. The practical application is to dedicate a portion of our night prayer to a slow, clear, and reflective recitation of the Qur’an (tartīl), with the confidence that the “words” we are reciting will have a greater impact on our own hearts at this blessed time.

6. Aqriḍū Allāh qarḍan ḥasanan (وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا) – And loan Allah a goodly loan

Linguistic Root & Etymology

Aqriḍū is a command to “loan.” Qarḍan ḥasanan is a “goodly loan.”

Classical Exegesis (Tafsir)

In the concluding verse of Surah Al-Muzzammil (73:20), this is one of the final commands given to the believers. The commentators explain that “loaning to God a goodly loan” is a beautiful and powerful metaphor for spending in charity for His sake. It is described as a “loan” to highlight two things. First, its repayment is absolutely guaranteed. Second, the repayment will be far greater than the original amount; God will multiply it and add a “noble reward.” A “goodly” loan is one that is given from lawful wealth and with a pure and sincere intention.

Thematic Context

This connects to the theme of the practical manifestations of a sincere faith. The surah has called the believers to prayer, and it now concludes with the call to charity. The theme is that a true faith is one that combines the personal, vertical relationship with God (prayer) with the social, horizontal relationship with His creation (charity). The metaphor of the “loan” is a powerful motivation, reframing the act of giving not as a loss, but as the most profitable and the most secure of all possible investments.

Modern & Comparative Lens

The metaphor of giving to God as a “loan” is a beautiful and profound one. It creates a sense of an intimate and reciprocal relationship between the giver and God. It is a powerful contrast to a purely legalistic view of charity as a “tax.” The idea of a “goodly loan” also has a strong ethical dimension, emphasizing the importance of both the quality of the wealth being given and the quality of the intention with which it is given.

Practical Reflection & Application

This verse should completely transform our attitude towards giving charity. We should not see it as a loss, but as a “goodly loan” that we are making to our own future. The practical application is to be eager and joyful in our giving. We should seek out opportunities to “lend” to God by helping the poor, supporting Islamic causes, and contributing to the well-being of our communities, with the full and certain confidence that our loan will be repaid in the most magnificent and multiplied of ways.

7. Ashaddu waṭʾan (أَشَدُّ وَطْئًا) – More potent for conquering the self

Linguistic Root & Etymology

Ashaddu is “more potent” or “stronger.” Waṭʾan (root: W-Ṭ-A (у-т-а)) means to trample or to tread upon. In this context, it refers to the effect on the self, a “trampling” of the ego and of sleepiness.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:6), the surah explains the wisdom of the night prayer. “Indeed, the rising of the night is more potent for conquering the self and more suitable for words.” The commentators explain that the act of getting up in the night to pray is a powerful spiritual discipline. It is “more potent” because it involves a direct struggle against one’s own desires for sleep and for comfort. It is an act that “tramples” the ego and the lower self. This difficult act of self-discipline is what makes the heart more receptive and the recitation more powerful.

Thematic Context

This connects to the surah’s central theme of the night prayer as the primary means of spiritual training for the Prophet and the believers. The surah is a call to a difficult and a demanding spiritual practice. This verse provides the profound psychological and spiritual reason why. The theme is that true spiritual strength is forged in the crucible of this difficult, nightly struggle against the self. It is the training ground for the soul.

Modern & Comparative Lens

The concept of “self-discipline” as the key to personal growth is a central tenet of many philosophies and modern self-help practices. This verse is a powerful and ancient statement of this principle in a spiritual context. It identifies the “rising of the night” as the ultimate “spiritual workout.” It is a practice that is designed to strengthen the “muscle” of the will and to bring the lower self under the control of the higher self.

Practical Reflection & Application

This verse is a powerful motivation for us to establish the practice of the night prayer. It is a reminder that while it is difficult, it is also the most “potent” of all spiritual practices. The practical application is to strive to get up, even for a short while, in the last third of the night. We should see this act not as a burden, but as a privileged opportunity to engage in the most effective of all practices for the “conquering of the self” and the purification of the soul.

8. Dharnī wa-l-mukadhdhibīn (وَذَرْنِي وَالْمُكَذِّبِينَ) – And leave Me with the deniers

Linguistic Root & Etymology

Dharnī is a command, “Leave Me.” Wa-l-mukadhdhibīn is “and the deniers.” The phrase is a powerful and ominous one, meaning “Leave the affair of the deniers to Me.”

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:11), after commanding the Prophet to be patient with the deniers and to separate from them with grace, God gives this powerful and terrifying command. The commentators explain that this is a statement of divine reassurance for the Prophet and a dire threat to his opponents. God is telling the Prophet: “You have done your job. Now disengage from them and leave their affair entirely to Me. I will deal with them.” It is a declaration that the battle is no longer between the Prophet and the deniers, but between the deniers and God Himself.

Thematic Context

This connects to the theme of the surah as a source of consolation and strength for the Prophet. The surah has commanded him to undertake the heavy burden of the night prayer and the weighty word. It now gives him a strategy for dealing with his opposition. The theme is that the ultimate vindication of the truth is a divine act, not a human one. The Prophet’s job is to deliver the message with patience; the job of retribution belongs to God alone.

Modern & Comparative Lens

The concept of “leaving vengeance to God” is a central ethical and theological principle in the Abrahamic faiths. This verse is a particularly powerful and direct expression of this. It is a call for the believer to disengage from a futile and a hateful personal struggle and to place their trust in the perfect and the ultimate justice of God. It is a powerful antidote to the destructive desire for personal revenge.

Practical Reflection & Application

This verse is a source of immense comfort for anyone who is facing injustice and mockery for the sake of the truth. The practical application is to do our part to be patient and to convey the truth with beauty, and then to “leave the affair” of those who persist in their arrogant denial to God. We should not let their opposition consume our hearts with hatred or a desire for revenge. We should find our peace in the confident knowledge that the Lord of the worlds will deal with His enemies in a way that is perfectly just and wise.

9. Faḍl Allāh (فَضْلِ اللَّهِ) – The bounty of Allah

Linguistic Root & Etymology

Faḍl (root: F-Ḍ-L (ф-д-л)) means grace, bounty, or a favor that is given beyond what is strictly due. Allāh is God.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Muzzammil (73:20), in the context of the lightening of the command of the night prayer, God mentions one of the valid reasons for this: “…and others traveling throughout the land, seeking from the bounty of Allah.” The commentators explain that “seeking from the bounty of Allah” is a noble and Qur’anic term for the act of seeking one’s lawful livelihood through trade and travel. The verse acknowledges that this is a legitimate and a necessary activity that can make the long night prayer difficult, and so it provides a merciful concession.

Thematic Context

This connects to the theme of the surah as a practical and a balanced guide. The surah has set a very high standard for worship, but it concludes with this profound statement of mercy and realism. The theme is that the religion of God is not one of impossible burdens. It recognizes the legitimate worldly needs of the believers, and it frames the very act of seeking a livelihood in this beautiful and noble language. To work for one’s living is to “seek from the bounty of Allah.”

Modern & Comparative Lens

The concept of the “dignity of work” is a central one in many ethical systems. This verse is a powerful Qur’anic expression of this. It elevates the act of seeking a livelihood to a high spiritual station. It is not a base or a worldly act that is in opposition to the spiritual life; it is a noble and a necessary part of it. This is a powerful and a balanced worldview that integrates the material and the spiritual.

Practical Reflection & Application

This verse should change our perspective on our own work. We should not see our jobs or our businesses as just a way to make money. The practical application is to go to our work every day with the noble intention that we are “seeking from the bounty of Allah.” This simple shift in intention transforms our work from being a mere worldly chore into a profound act of worship and a direct response to the call of our Lord.

10. Ghafūrun Raḥīm (غَفُورٌ رَّحِيمٌ) – Oft-Forgiving, Most Merciful

Linguistic Root & Etymology

Ghafūr is The Oft-Forgiving. Raḥīm is The Most Merciful.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Muzzammil (73:20), after all the commands and the concessions, the surah concludes with this beautiful pair of divine names. “And seek the forgiveness of Allah. Indeed, Allah is Oft-Forgiving, Most Merciful.” The commentators explain that this is the final and the ultimate call of the surah. After all of our efforts in prayer and in charity, we must recognize our own shortcomings and conclude all of our affairs by turning to God and seeking His forgiveness. The verse then immediately provides the reason for our hope: our Lord’s very nature is one of abundant forgiveness and all-encompassing mercy.

Thematic Context

This is the concluding theme of the surah. The surah has been a demanding call to a difficult spiritual discipline. It now ends on this note of profound and all-encompassing mercy. The theme is that the foundation of our entire relationship with God is not the perfection of our deeds, but the reality of His mercy. The final and most important act of the believer is not the prayer or the charity, but the humble act of seeking the forgiveness of the “Oft-Forgiving, Most Merciful.”

Modern & Comparative Lens

The concept of a God who is both forgiving and merciful is central to the Abrahamic faiths. The pairing of Ghafūr and Raḥīm is the most common in the Qur’an and it highlights two dimensions of this. Ghafūr refers to the act of pardoning the sin, while Raḥīm refers to the act of bestowing grace and mercy after the pardon. It is not just a removal of the negative, but a granting of the positive. This is the foundation of a theology of profound grace.

Practical Reflection & Application

This verse gives us the final and most important of all instructions. The practical application is to make the seeking of forgiveness (istighfār) a constant and a central part of our lives. We should conclude our prayers, our days, and all of our good deeds with a sincere “astaghfirullāh,” recognizing our own imperfections and placing our ultimate hope not in our own efforts, but in the boundless mercy of the One who is “Oft-Forgiving, Most Merciful.”

11. Ghuṣṣah (غُصَّة) – Choking

Linguistic Root & Etymology

The root is GH-Ṣ-Ṣ (г-с-с). A ghuṣṣah is something that chokes in the throat, like a piece of food that gets stuck.

Classical Exegesis (Tafsir)

In the description of the punishment of Hell in Surah Al-Muzzammil (73:13), the surah states that with God is “a food that chokes (dhā ghuṣṣah) and a painful punishment.” The commentators explain that this is a description of the terrible nature of the food of Hell (like the Tree of Zaqqum). It will not be nourishing or pleasant. It will be a food that is so foul that it will “choke” its eater, getting stuck in their throat and causing them immense agony. It is a punishment that is a terrifying and a painful parody of the worldly pleasure of eating.

Thematic Context

This connects to the surah’s theme of the reality and the severity of the punishment for the deniers. The surah provides these specific, sensory, and visceral details to make the warning more tangible and more terrifying. The “choking food” is a powerful and disgusting image that is designed to create a deep aversion to the path that leads to such a fate.

Modern & Comparative Lens

The use of such a graphic and repulsive image is a powerful rhetorical device. It is a timeless literary and theological tool to convey the absolute and multi-sensory horror of the state of the damned. It is a state where even the most basic of all life-sustaining acts—the act of eating—becomes a source of choking and torment.

Practical Reflection & Application

This verse is a profound and sobering warning. It should motivate us to be grateful for the pure and wholesome food that we enjoy in this life, the food that nourishes us and does not “choke” us. The practical application is to be mindful and grateful for our sustenance, and to use the strength we derive from it for righteous purposes, so that we may be granted the delicious and pure food of Paradise, not the “choking food” of Hell.

12. Hajran jamīlā (هَجْرًا جَمِيلًا) – A beautiful separation

Linguistic Root & Etymology

Hajr is a separation. Jamīl is beautiful.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:10), after commanding the Prophet to be patient with what the deniers say, this is the command for his practical response. “And separate from them with a beautiful separation.” The commentators explain that this is a command to disengage from the foolish and abusive discourse of his opponents, but to do so with “beauty” and grace. It is not a separation of anger or of returning insult for insult. It is a dignified and a noble turning away, a disengagement that is free from any ugliness. It is the act of rising above the fray.

Thematic Context

This connects to the surah’s theme of the noble character of the Prophet and the proper methodology of daʿwah. The surah is a call to a difficult mission, and this verse provides a key psychological and strategic tool. The theme is that the believer should not allow themselves to be dragged down to the low level of their opponents. The correct response to ignorant and abusive speech is not a counter-attack, but a “beautiful” and a dignified disengagement.

Modern & Comparative Lens

The concept of a “beautiful separation” or a “graceful exit” is a sign of great wisdom and emotional maturity. This verse is a profound and ancient statement of this principle. It is a timeless lesson in the art of conflict management. In an age of online “flame wars” and toxic discourse, the principle of the “hajrun jamīl” is a more necessary and a more beautiful guide than ever before.

Practical Reflection & Application

This verse gives us a powerful and practical tool for dealing with the difficult and the abusive people in our own lives. The practical application is to learn the art of the “beautiful separation.” When we are faced with insults or with a futile and a toxic argument, we should not respond in kind. We should be the better person. We should state our truth with clarity and then, if the other person persists in their abuse, we should “separate” with a quiet and a beautiful dignity. This is the path of strength, not of weakness.

13. Iṣbir ʿalā mā yaqūlūn (وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ) – And be patient over what they say

Linguistic Root & Etymology

Iṣbir is a command to be patient. ʿAlā mā yaqūlūn is “over what they say.”

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:10), this is the central command given to the Prophet for dealing with the opposition of the deniers. The commentators explain that the Prophet was being subjected to a constant barrage of hurtful and false accusations—they were calling him a magician, a madman, a poet. This verse is a divine command to endure all of this verbal abuse with steadfast patience (ṣabr). His response should not be one of anger or despair, but of a firm and a patient perseverance.

Thematic Context

This connects to the surah’s theme of the spiritual preparation that is required for the prophetic mission. The surah has commanded the Prophet to stand in the night prayer to prepare himself for the “weighty word.” This verse shows what that preparation is for. It is to give him the inner strength to be able to be “patient over what they say.” The night prayer is the spiritual fuel for the daytime struggle of patient endurance.

Modern & Comparative Lens

The ability to endure verbal abuse and mockery with patience is a sign of immense inner strength and character. This verse is a powerful call to this high virtue. It is a timeless and universal lesson for anyone who stands for a principled cause and is met with public ridicule. The Qur’anic guidance is that the first and most powerful response is not a counter-attack, but a steadfast and a dignified patience.

Practical Reflection & Application

This verse is a direct and a powerful source of strength for us in our own lives. We will all face hurtful words and unjust criticism. The practical application is to strive to respond with the prophetic quality of “patience.” We should train ourselves to not be easily provoked, and to not let the words of others disturb our inner peace. This patience is a sign of a strong faith and a direct path to earning the pleasure of God.

14. Istaghfirū Allāh (وَاسْتَغْفِرُوا اللَّهَ) – And seek the forgiveness of Allah

Linguistic Root & Etymology

Istaghfirū is a command to seek forgiveness. Allāh is God.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Muzzammil (73:20), this is the final of the great commands given to the believers. The commentators explain that after all our efforts in prayer and in charity and in all our good deeds, the final and concluding act must be to turn to God and to “seek His forgiveness.” This is because we must recognize that our deeds are always flawed and are never truly worthy of the greatness of our Lord. The seeking of forgiveness is the ultimate act of humility and the ultimate recognition of our own profound neediness before God.

Thematic Context

This is the culminating theme of the surah. The surah began with a call to a difficult spiritual discipline. It then gave a merciful concession. It now ends with this beautiful and humble instruction. The theme is that the entire spiritual journey, from beginning to end, must be framed by and sealed with the act of seeking forgiveness. It is the beginning, the middle, and the end of the path of a true servant.

Modern & Comparative Lens

The practice of “seeking forgiveness” is a central element of the spiritual life in the Abrahamic traditions. This verse is a powerful statement of its ultimate importance. It is not just something that is done after a sin, but is the concluding act of even our greatest good deeds. This is a profound and a humbling spiritual pedagogy, designed to protect the believer from the great sin of pride in their own worship.

Practical Reflection & Application

This verse gives us a simple, powerful, and lifelong practice. The practical application is to make the seeking of forgiveness (istighfār) a constant and a central part of our lives. We should make it a habit to say “astaghfirullāh” throughout our day, and especially after our prayers and our good deeds. This is the key to purifying our intentions, to mending our shortcomings, and to throwing ourselves upon the infinite mercy of our Lord.

15. Kathīban mahīlā (كَثِيبًا مَّهِيلًا) – A heap of sand poured out

Linguistic Root & Etymology

Kathīb is a heap of sand or a dune. Mahīl (root: H-Y-L (ه-й-л)) is a passive participle meaning that which is poured out or flows like water.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:14), this is the description of the state of the mountains on the Day of Judgment. “The Day the earth and the mountains will tremble, and the mountains will be a heap of sand poured out.” The commentators explain that the mountains, the ultimate symbols of solidity, will be completely annihilated. They will be turned into nothing more than a heap of loose sand, which will then “flow” like water. It is an image of their complete and utter loss of form and solidity.

Thematic Context

This connects to the surah’s theme of the awesome and world-altering power of the Day of Judgment. The surah is a warning, and this image is a key part of that warning. It is designed to shatter our attachment to the stability of the physical world. If the mountains themselves will be turned into “flowing sand,” then how fragile are our own lives and our own worldly securities? It is a powerful call to place our trust in the only one who is truly permanent and stable.

Modern & Comparative Lens

The image of mountains turning to sand is a powerful one of cosmic de-creation. It is a literary and theological device to convey the sheer, unimaginable scale of the final cataclysm. It is a profound and a timeless image of the complete and total end of the current physical order.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains will become like “a heap of flowing sand,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the mountains have been turned to dust.

16. Khayran (خَيْرًا) – A good

Linguistic Root & Etymology

The root is KH-Y-R (х-й-р). Khayr means good, or something that is better.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Muzzammil (73:20), a powerful principle is stated. “And whatever good (khayr) you send forward for yourselves – you will find it with Allah, better and greater in reward.” The commentators explain that “good” here is a comprehensive term that includes all righteous deeds: the prayers, the charity, the recitation of the Qur’an, and any other act of piety. The verse is a divine guarantee that no act of “good,” no matter how small, is ever wasted. It is a provision that we are sending ahead for our own future.

Thematic Context

This connects to the theme of the surah as a call to a life of active and purposeful piety. The surah is a motivation to strive and to do good. This final promise is the ultimate encouragement. The theme is that the relationship with God is a fruitful and a generous one. Every “good” that we do is met with a response from God that is “better” and “greater.” It is the ultimate statement of the boundless grace of God.

Modern & Comparative Lens

The concept that “good” is an investment in one’s own future is a universal ethical principle. This verse gives this principle a divine and an eschatological guarantee. It is a powerful statement on the moral law of causality. It is also a profound statement on the nature of divine generosity, which does not just repay our good deeds, but repays them with something that is “better.”

Practical Reflection & Application

This verse should be a powerful motivation for us to be constant in doing “good,” no matter how small the deed may seem. The practical application is to perform our good deeds with the full and certain confidence that we are “sending them forward” and that we will find them with God, multiplied into something “better and greater in reward.” This transforms our good deeds from being a mere duty into a joyful and prudent act of investing in our own eternal future.

17. Mā tayassara min al-Qurʾān (مَا تَيَسَّرَ مِنَ الْقُرْآنِ) – What is easy for you of the Qur’an

Linguistic Root & Etymology

Mā tayassara (root: Y-S-R (й-с-р)) means “what is easy” or “what is facilitated.” Min al-Qurʾān is “of the Qur’an.”

Classical Exegesis (Tafsir)

In the long, concluding verse of Surah Al-Muzzammil (73:20), which brings a merciful concession to the believers, the command is given, “So recite what is easy for you of the Qur’an.” The commentators explain that this is a lightening of the original, more demanding command to stand for a large portion of the night. God, in His mercy, recognizes the difficulties of the believers—sickness, travel, and striving in His cause. He therefore makes the command easier, telling them to recite in their night prayer whatever amount is “easy” for them, without causing them an undue hardship. This is a profound manifestation of the principle that “God does not burden a soul beyond its scope.”

Thematic Context

This connects to the theme of the mercy and the practical nature of the divine law. The surah has set a very high ideal, but it concludes with this compassionate recognition of human weakness. The theme is that the goal of the religion is not to crush the believers with impossible burdens, but to provide a path of spiritual growth that is both challenging and achievable. The principle of “what is easy” is a cornerstone of this merciful approach.

Modern & Comparative Lens

The principle of “making things easy” (taysīr) is a central one in Islamic jurisprudence. This verse is one of the foundational texts for this. It is a powerful statement against a rigid and an overly-burdensome interpretation of the religion. It shows a God who is intimately aware of the real-life struggles of His servants and who provides a path of ease and flexibility. It is a call to a religion of mercy, not of hardship.

Practical Reflection & Application

This verse is a source of immense comfort and a practical guide for our own worship. It teaches us the principle of consistency over intensity. The practical application is to establish a regular habit of reciting the Qur’an, especially in our night prayers, even if it is just a small amount. It is better to recite “what is easy” for us every single night than to try to recite a large amount once and then to abandon it. It is a call to a sustainable and a lifelong relationship with the Book of Allah.

18. Al-Muzzammil (الْمُزَّمِّلُ) – The Enshrouded One

Linguistic Root & Etymology

The root is Z-M-L (з-м-л), which means to wrap or to enshroud oneself in a garment. Al-Muzzammil is the active participle, referring to one who is wrapped up in a cloak or a blanket.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake, a direct and an intimate address to the Prophet Muhammad (73:1). “O you who are enshrouded!” The commentators explain that this was revealed at the very beginning of the Prophet’s mission, at a time when he was overwhelmed by the immense weight of the first revelations and had wrapped himself in a cloak. The address is a gentle and a loving one. It is a call from his Lord to rise from this state of being “enshrouded” in his own personal space and to stand up and to take on the great and public mission of the night prayer, which is the preparation for the great task that lies ahead.

Thematic Context

This is the opening and the foundational theme of the surah. It is a surah of transition, from the private man to the public prophet. The theme is a powerful call to action. The surah begins with this intimate call to the “enshrouded one” to “rise” (qum), and the entire surah is a detailed explanation of how and why he must rise. It is a surah of spiritual empowerment and preparation for a great mission.

Modern & Comparative Lens

The image of the “hero’s call to adventure” is a universal archetype. This verse is one of the most powerful and intimate depictions of this in all of religious literature. It is a gentle but a firm call to leave the comfort of the “cloak” and to step out into the cold night of struggle and responsibility. It is a timeless call to every soul to rise from its state of comfort and to stand up for a higher purpose.

Practical Reflection & Application

This verse is a direct and a personal call to every one of us. We are all, in some way, “enshrouded” in our own cloaks of comfort, of fear, or of heedlessness. The practical application is to hear this verse as a personal call to “rise.” We should rise from our beds to pray in the night. We should rise from our state of inaction to strive for what is good. It is a powerful and a continuous call to a life of active and purposeful worship.

19. Nāshiʾat al-layl (نَاشِئَةَ اللَّيْلِ) – The rising of the night

Linguistic Root & Etymology

Nāshiʾah (root: N-SH-A (н-ш-أ)) refers to an event or a rising that happens at night. Al-Layl is the night.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:6), the surah explains the great virtue of the night prayer. “Indeed, the rising of the night (nāshiʾat al-layl) is more potent for conquering the self and more suitable for words.” The commentators explain that the “rising of the night” refers to the act of getting up to pray after having slept. This act, and the hours of the night themselves, have a special and powerful spiritual effect. It is the most difficult time to worship, and therefore it is the most potent for disciplining the soul. And it is the most quiet time, and therefore it is the best for a focused and a heartfelt recitation and supplication.

Thematic Context

This is the central theme of the first part of the surah. The surah is a call to the Prophet to make the night prayer the cornerstone of his spiritual life. This verse provides the profound spiritual and psychological wisdom behind that command. The theme is that the night is not just a time for rest; it is a special and a privileged time for spiritual growth and for an intimate communion with God. The “rising of the night” is the key to the spiritual strength that is needed to bear the “weighty word.”

Modern & Comparative Lens

The practice of a nocturnal vigil for prayer and meditation is a feature of deep piety in many contemplative traditions. This verse is a beautiful and profound Qur’anic statement on the unique power of this practice. It gives two clear reasons for its effectiveness: it is a powerful tool for self-discipline (“more potent for conquering the self”), and it is the ideal time for clear and focused communication with the Divine (“more suitable for words”).

Practical Reflection & Application

This verse is a direct and powerful encouragement for us to establish the practice of the night prayer (tahajjud). The practical application is to strive to get up, even for a short while, in the last third of the night. We should see this act not as a burden, but as a privileged opportunity to engage in the most effective of all practices for the purification of our souls and the strengthening of our connection with our Lord.

20. Qawlan thaqīlā (قَوْلًا ثَقِيلًا) – A weighty word

Linguistic Root & Etymology

Qawl is a word or a speech. Thaqīl (root: TH-Q-L (th-қ-л)) means heavy or weighty.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:5), this is the description of the revelation that will be sent down to the Prophet. “Indeed, We will cast upon you a weighty word.” The commentators explain that the Qur’an is a “weighty word” in many senses. It is “heavy” in its blessings and its rewards. It is “heavy” in its commands and its responsibilities. It will be “heavy” in the scales on the Day of Judgment. And its revelation was physically “heavy” upon the Prophet himself. The difficult spiritual training of the night prayer is the necessary preparation to be able to bear the “weight” of this magnificent and momentous revelation.

Thematic Context

This is a central theme of the surah. The surah is a call to prepare for a great mission. The “weighty word” is the content of that mission. The theme is that the divine revelation is not a light or a trivial matter. It is a profound and a “heavy” trust that requires an equally profound and “heavy” spiritual preparation to be able to receive it and to convey it. The surah is a perfect depiction of the relationship between the spiritual training and the prophetic mission.

Modern & Comparative Lens

The concept of a “heavy” or a “weighty” truth is a universal one. It refers to a reality that is so profound that it is difficult to bear and it carries with it a great responsibility. This verse is a powerful and majestic description of the Qur’an. It is a rejection of a superficial or a lightweight engagement with the text. It is a call to approach the Qur’an with the reverence and the seriousness that befits a “weighty word” from the Lord of the worlds.

Practical Reflection & Application

This verse should fill our hearts with a sense of the immense gravity and the importance of the Qur’an. The practical application is to prepare our own hearts to receive this “weighty word.” We can do this by emulating the example of the Prophet. By dedicating a portion of our night to prayer and to the recitation of the Qur’an, we are engaging in the very spiritual training that can make our own hearts strong enough to bear the “weight” of its profound and life-changing guidance.

21. Qum al-layla (قُمِ اللَّيْلَ) – Stand [in prayer] the night

Linguistic Root & Etymology

Qum is a command to “stand.” Al-Layla is “the night.” The phrase is an idiom for standing in the night prayer.

Classical Exegesis (Tafsir)

This is the first and the central command given to the “Enshrouded One” in Surah Al-Muzzammil (73:2). “Stand [in prayer] the night, except for a little.” The commentators explain that this was a command to the Prophet and the early believers to establish the practice of the voluntary night prayer (qiyām al-layl or tahajjud) as a central pillar of their spiritual lives. The command was to dedicate a significant portion of the night—half of it, or a little less, or a little more—to this intimate and powerful act of worship.

Thematic Context

The command to “stand the night” is the foundational theme of the surah. The surah is a divine training manual for the Prophet, and this is the core of the training. The theme is that the immense spiritual strength and the deep personal connection with God that is required for the prophetic mission is to be forged in the stillness and the struggle of the night prayer. It is the primary means of spiritual empowerment.

Modern & Comparative Lens

The practice of a nocturnal vigil for prayer and meditation is a central feature of deep piety in all of the Abrahamic traditions and in many other spiritual paths. This verse is the foundational Qur’anic command for this practice in Islam. It is a call to a spirituality that is not just for the daytime, but one that is cultivated in the intimacy and the solitude of the night.

Practical Reflection & Application

This verse is a direct and a powerful invitation to every believer to revive the beautiful practice of the night prayer. While the initial, demanding command was later lightened in the final verse of the surah, the virtue of the practice remains. The practical application is to strive to “stand” before our Lord for at least a small portion of the night, even if it is just two rak’ahs before the Fajr prayer. This is a direct path to a deeper relationship with God and a powerful source of spiritual strength.

22. Rabb al-mashriqi wa-l-maghrib (رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ) – The Lord of the east and the west

Linguistic Root & Etymology

Rabb is the Lord. Al-Mashriq is the place of sunrise (the east). Al-Maghrib is the place of sunset (the west).

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:9), after the command to remember God and to devote oneself to Him, this is the magnificent description of the God to whom this devotion is due. “He is the Lord of the east and the west; there is no deity except Him, so take Him as a Disposer of affairs.” The commentators explain that the phrase “Lord of the east and the west” is a powerful expression of God’s absolute and all-encompassing sovereignty over the entire universe. He is the Lord of all directions, all places, and all of creation. This is the ultimate reason why He is the only one worthy of worship and the only one worthy of our ultimate trust.

Thematic Context

This connects to the surah’s theme of the absolute power and the oneness of God. The surah is a call to a sincere and an exclusive devotion. This verse provides the ultimate, rational foundation for that exclusivity. The theme is that because He is the “Lord of the east and the west,” the one and only sovereign, the only logical and salvific course of action is to take Him as one’s sole “protector” (wakīl).

Modern & Comparative Lens

The use of the polarity of “east and west” to signify the entirety of the created world is a universal literary device. The Qur’anic statement is a powerful declaration of universal monotheism. The God of the Qur’an is not a tribal god or a local deity; He is the universal Lord of the entire cosmos. This is a foundational tenet of the Islamic worldview.

Practical Reflection & Application

This verse should expand our conception of God and deepen our sense of His majesty. The practical application is that when we witness a sunrise or a sunset, we can be reminded of this verse. We should see these daily, cosmic events not just as natural phenomena, but as a silent and a powerful testimony to the absolute sovereignty of the “Lord of the east and the west.” This reflection is a direct path to a deeper trust and reliance on Him.

23. Rasūlan shāhidan ʿalaykum (رَسُولًا شَاهِدًا عَلَيْكُمْ) – A messenger, a witness over you

Linguistic Root & Etymology

Rasūl is a messenger. Shāhid is a witness. ʿAlaykum is “over you.”

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:15), the surah draws a direct historical parallel. “Indeed, We have sent to you a messenger as a witness over you, just as We sent to Pharaoh a messenger.” The commentators explain that this is a direct address to the people of Mecca. The Prophet Muhammad is their “witness.” He is a living witness to the truth of God among them, and on the Day of Judgment, he will be a witness for or against them, testifying to their response to his message. This is the same role that Moses played for the people of Pharaoh.

Thematic Context

This connects to the surah’s theme of the consistent and unchanging pattern of divine history. The surah is a warning, and it uses the powerful historical precedent of Moses and Pharaoh to make that warning more potent. The theme is a direct and powerful one: “O people of Mecca, your situation is not new. You have been sent a ‘witness’ just as Pharaoh was. So look to the fate of the one who rejected his ‘witness’ and learn the lesson before it is too late.”

Modern & Comparative Lens

The concept of the prophet as a “witness” is a central part of the Islamic understanding of prophethood. It is a legal and a covenantal role. The prophet is the one who establishes God’s “case” against a people. His presence and his message leave them with no excuse on the Day of Judgment. This is a powerful and a solemn conception of the prophetic office.

Practical Reflection & Application

This verse is a reminder of the immense blessing and the immense responsibility of having the Prophet Muhammad as a “witness” for our own Ummah. The practical application is to live our lives in a way that will make our Prophet a proud and a happy “witness” for us on the Day of Judgment, not a sorrowful witness against us. We should strive to be true and sincere followers of the message to which he will bear his final testimony.

24. Rattil al-Qurʾāna tartīlā (وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا) – And recite the Qur’an with measured recitation

Linguistic Root & Etymology

Rattil (root: R-T-L (р-т-л)) is a command to recite something slowly, clearly, and with proper articulation. Tartīl is the verbal noun, emphasizing the quality of this measured and beautiful recitation.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:4), this is the central activity of the night prayer. After the command to “stand the night,” this is the instruction for what to do in that standing. The commentators explain that this is a command to recite the Qur’an not in a hasty or a rushed manner, but with “tartīl“—a slow, clear, and melodious recitation that allows one to reflect upon the meanings of the verses and for the heart to be moved by them. This is the ideal and the most praiseworthy method of reciting the divine word.

Thematic Context

This connects to the surah’s central theme of the night prayer as the preparation for receiving the “weighty word.” The “measured recitation” is the very means by which the believer internalizes the power and the guidance of the Qur’an. The theme is that the relationship with the Qur’an should not be a superficial one. The practice of tartīl is the key to unlocking the transformative power of the Book and to allowing its “weight” to settle in the heart.

Modern & Comparative Lens

The art of “measured recitation” (tartīl) is a central and a beloved feature of the Islamic spiritual tradition. The science of tajwīd is the detailed codification of the rules of this recitation. This verse is the foundational text for this entire tradition. It is a powerful statement on the importance of the aesthetic and the contemplative dimensions of engaging with a sacred text. It is not just about what you read, but about *how* you read it.

Practical Reflection & Application

This verse is a direct command that should transform our own recitation of the Qur’an. The practical application is to move away from a fast and a heedless recitation and to strive for a “measured recitation.” We should recite more slowly, we should pay attention to the proper pronunciation of the letters, and, most importantly, we should leave space for our hearts and our minds to reflect on the meaning of the words we are reciting. This is the key to a truly fruitful relationship with the Book of Allah.

25. Sabḥan ṭawīlā (سَبْحًا طَوِيلًا) – A long occupation

Linguistic Root & Etymology

Sabḥan (root: S-B-Ḥ (с-б-х)) means to swim or to float. Metaphorically, it means to be occupied or to be busy with one’s affairs. Ṭawīlā means long.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:7), the surah gives the reason why the night is the best time for deep worship. “Indeed, for you in the daytime is a long occupation.” The commentators explain that this is a realistic and a compassionate acknowledgment of the demands of the worldly life. The “daytime” is the time for the “long swim” of our worldly responsibilities—our work, our family, our social duties. Because the day is so busy, it is difficult to find the focus for a deep and an uninterrupted communion with God. This is why the night has been made the special time for this purpose.

Thematic Context

This connects to the theme of the surah as a practical and a balanced guide to the spiritual life. The surah does not condemn the “long occupation” of the daytime. It acknowledges it as a reality. The theme is one of a wise and a practical scheduling of the spiritual life. The surah provides a divine time-management strategy: the day is for the “long swim” in the world, and the night is for the deep dive into the ocean of communion with God.

Modern & Comparative Lens

The concept of a “long occupation” in the daytime is a perfect description of the busy and often overwhelming nature of modern life. This verse is a timeless and a compassionate acknowledgment of this reality. It provides a powerful argument for the importance of “carving out” a special, protected time for one’s spiritual well-being, a time that is free from the constant “occupations” of the day.

Practical Reflection & Application

This verse is a source of comfort and a practical guide. It is a comfort to know that God is aware of our “long occupations” and our worldly struggles. It is a guide in that it teaches us the wisdom of dedicating a special time for our spiritual nourishment. The practical application is to protect our night and our early morning as a sacred time for our relationship with God, knowing that the “long swim” of the day will be much easier if we have first taken our spiritual breath in the stillness of the night.

26. Shāhidan (شَاهِدًا) – A witness

Linguistic Root & Etymology

The root is SH-H-D (ш-х-д). A shāhid is a witness.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:15), the Prophet Muhammad’s mission is described as being a “witness over you,” just as Moses was a witness over Pharaoh. The commentators explain that the Prophet is a “witness” in two senses. In this life, he is a living “witness” to the truth of God, embodying the message he preaches. On the Day of Judgment, he will be a “witness” for or against his community, testifying to their response to his message. This is a profound and a solemn role.

Thematic Context

This connects to the surah’s theme of the consistent and unchanging pattern of divine history. The surah is a warning, and it uses the powerful historical precedent of Moses and Pharaoh to make that warning more potent. The theme is a direct and powerful one: “O people of Mecca, your situation is not new. You have been sent a ‘witness’ just as Pharaoh was. So look to the fate of the one who rejected his ‘witness’ and learn the lesson before it is too late.”

Modern & Comparative Lens

The concept of the prophet as a “witness” is a central part of the Islamic understanding of prophethood. It is a legal and a covenantal role. The prophet is the one who establishes God’s “case” against a people. His presence and his message leave them with no excuse on the Day of Judgment. This is a powerful and a solemn conception of the prophetic office.

Practical Reflection & Application

This verse is a reminder of the immense blessing and the immense responsibility of having the Prophet Muhammad as a “witness” for our own Ummah. The practical application is to live our lives in a way that will make our Prophet a proud and a happy “witness” for us on the Day of Judgment, not a sorrowful witness against us. We should strive to be true and sincere followers of the message to which he will bear his final testimony.

27. Shībā (شِيبًا) – Gray-haired

Linguistic Root & Etymology

Shīb is the plural of a word meaning one who is white-haired or gray-haired.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:17), a terrifying description is given of the Day of Judgment. “Then how will you guard yourselves, if you disbelieve, from a Day that will make the children gray-haired?” The commentators explain that this is a powerful metaphor for the sheer, unimaginable terror of that Day. The horror and the stress of the events will be so intense that it would cause the hair of a young child to turn white in an instant. It is a literary device to convey a level of psychological trauma that is beyond all worldly comparison.

Thematic Context

This connects to the surah’s central theme of the gravity and the terror of the Day of Judgment. The surah is a warning, and this image is one of the most powerful and visceral parts of that warning. The theme is to shatter the listener’s complacency and their heedless denial of the Hereafter. The surah is saying that the Day they are so casually denying is a Day of such cosmic terror that it can age a child in a moment.

Modern & Comparative Lens

The idea of a person’s hair turning white overnight from a sudden shock or a great grief is a recurring motif in folklore and literature. It is a powerful and universal symbol of an extreme and an accelerated trauma. The Qur’an uses this powerful image to describe the ultimate and most extreme of all possible traumas: the experience of the Day of Judgment for the disbeliever.

Practical Reflection & Application

This verse is a profound and sobering warning. The practical application is to take the reality of the Day of Judgment with the utmost seriousness. We should strive to be among those whose faces will be shining with light on that Day, not among those who will be so terrified that even the children will become “gray-haired.” It is a powerful motivation to prepare for that Day with a life of sincere faith and righteous deeds.

28. Tabattal ilayhi tabtīlā (وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا) – And devote yourself to Him with [complete] devotion

Linguistic Root & Etymology

The root is B-T-L (б-т-л), which means to cut. The verb tabattal (Form V) means to devote oneself completely, to cut oneself off from all other distractions for the sake of one thing. Tabtīl is the verbal noun, for emphasis.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:8), this is the second of the great commands for the night prayer. “And remember the name of your Lord and devote yourself to Him with [complete] devotion.” The commentators explain that this is a call to a state of profound and exclusive sincerity in our worship. It is to “cut” the heart off from all worldly attachments and all other concerns during the prayer, and to devote one’s full and complete attention to God alone. It is the essence of a focused and a present-hearted worship.

Thematic Context

This connects to the theme of the night prayer as a time of intimate and exclusive communion with God. The surah has emphasized that the night is the best time for worship because the daytime is full of distractions. This verse is the command to take full advantage of this quiet time. The theme is that the key to a powerful and a transformative prayer is this act of “cutting off” the world and achieving a state of complete and focused devotion to the Lord of the worlds.

Modern & Comparative Lens

The concept of “singularity of focus” or “undivided attention” is a central goal in many contemplative and meditative traditions. The Qur’anic term “tabattul” is a powerful and beautiful expression of this. It is a call to a worship that is not just a multi-tasking ritual, but a deep and a focused encounter with the Divine. The story of Mary in the Qur’an also highlights her state of “tabattul,” making her a model of this virtue.

Practical Reflection & Application

This verse is a direct command and a beautiful goal for our own prayers. We should strive to achieve a state of “tabattul” in our worship. The practical application is to prepare for our prayers by consciously “cutting off” our worldly distractions. We should put away our phones, find a quiet space, and make a sincere intention to give our full and undivided attention to our Lord. This is the key to transforming our prayers from a mere ritual into a profound and a life-changing conversation.

29. Tadhkirah (تَذْكِرَة) – A reminder

Linguistic Root & Etymology

The root is DH-K-R (д-к-р), which means to remember. A tadhkirah is a reminder or a lesson.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:19), after the terrifying warning of the Day of Judgment and the historical example of Pharaoh, the surah makes a definitive statement about its own purpose. “Indeed, this is a reminder.” The commentators explain that the entire surah, with its powerful warnings and its historical lessons, is a divine “reminder.” Its purpose is not to condemn, but to awaken the human soul from its heedlessness and to “remind” it of the ultimate realities of existence. The verse then concludes, “so whoever wills may take to his Lord a way,” showing that the response to the reminder is a matter of free choice.

Thematic Context

The theme of the “reminder” is a central one in the surah. The surah is a powerful and multifaceted “reminder.” It reminds the Prophet of his mission, it reminds the believers of the importance of worship, and it reminds the disbelievers of the consequences of their denial. The theme is that guidance is a process of “reminding” the soul of truths it is designed to recognize. The failure to believe is a failure to “take the reminder” to heart.

Modern & Comparative Lens

The concept of a sacred text as a “reminder” is a significant one. It suggests that its truths are not meant to be alien, but are intended to resonate with an innate human disposition towards truth, beauty, and goodness. This aligns with philosophical ideas of a natural moral law or an innate sense of the transcendent. The Qur’an’s purpose is to activate and articulate this innate consciousness.

Practical Reflection & Application

This verse encourages us to engage with the Qur’an, and with this surah in particular, with the intention of being “reminded.” When we read it, we should ask ourselves, “What forgotten truth is this verse reminding me of?” This approach transforms the act of reading from a passive intake of information to an active process of remembrance and spiritual awakening. It helps us to connect the words of the scripture to the deepest part of our own being.

30. Tartīlā (تَرْتِيلًا) – Measured recitation

Linguistic Root & Etymology

The root is R-T-L (р-т-л). Tartīl is the verbal noun, and it refers to a slow, clear, and measured recitation, where each letter is articulated properly and the meanings are reflected upon.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:4), this is the divine command for the method of reciting the Qur’an in the night prayer. “And recite the Qur’an with measured recitation.” The commentators explain that this is the ideal and the most praiseworthy of all methods of recitation. It is the opposite of a hasty and a heedless recitation. Tartīl is the key that unlocks the meanings of the Qur’an and allows its power and its beauty to penetrate the heart. The Prophet’s own recitation was a perfect example of this.

Thematic Context

This is a central part of the surah’s theme of the night prayer as the training ground for the soul. The “measured recitation” of the “weighty word” is the core of this spiritual training. The theme is that the relationship with the Qur’an should not be a superficial one. The practice of tartīl is the key to internalizing the transformative power of the Book and to making the night prayer a truly profound and a life-changing experience.

Modern & Comparative Lens

The art of “measured recitation” (tartīl) is a central and a beloved feature of the Islamic spiritual tradition. The science of tajwīd is the detailed codification of the rules of this recitation. This verse is the foundational text for this entire tradition. It is a powerful statement on the importance of the aesthetic and the contemplative dimensions of engaging with a sacred text. It is not just about what you read, but about *how* you read it.

Practical Reflection & Application

This verse is a direct command that should transform our own recitation of the Qur’an. The practical application is to move away from a fast and a heedless recitation and to strive for a “measured recitation.” We should recite more slowly, we should pay attention to the proper pronunciation of the letters, and, most importantly, we should leave space for our hearts and our minds to reflect on the meaning of the words we are reciting. This is the key to a truly fruitful relationship with the Book of Allah.

31. Tuqaddimū li-anfusikum (تُقَدِّمُوا لِأَنفُسِكُم) – You send forward for yourselves

Linguistic Root & Etymology

Tuqaddimū is “you send forward.” Li-anfusikum is “for your own selves.”

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Muzzammil (73:20), this is the description of the nature of good deeds. “And establish prayer and give zakah and loan Allah a goodly loan. And whatever good you send forward for yourselves – you will find it with Allah.” The commentators explain this as a beautiful and a powerful metaphor. Our good deeds in this life are not something that are lost or that just benefit others. They are a provision that we are “sending forward” to our own future, a deposit that we are making in our own eternal account. The act of giving is, in reality, an act of receiving.

Thematic Context

This connects to the surah’s theme of the link between worldly effort and otherworldly reward. The surah is a call to a life of active piety. This verse provides the ultimate motivation for this. The theme is that every good deed is a wise and a prudent investment in our own eternal well-being. This re-frames the entire religious life from being a series of obligations to being a series of joyful opportunities to “send forward” good for our own souls.

Modern & Comparative Lens

The concept of “sending forth” one’s deeds is a powerful metaphor for the idea that our actions have a lasting and consequential reality. It is a rejection of the idea that our deeds simply vanish after they are performed. This is a profound and timeless statement on the moral law of cause and effect. It is a beautiful expression of the idea of “paying it forward,” but in a spiritual and eternal sense.

Practical Reflection & Application

This verse is a powerful and direct motivation for us to do good in this life. The practical application is to see every good deed we do as a “provision” that we are “sending forward” to our own eternal future. Every prayer, every act of kindness, every bit of charity is a deposit that we are making in our own heavenly account. This perspective transforms our good deeds from being a burden into a joyful and prudent act of preparing for our own blissful future.

32. Udhkur isma rabbik (وَاذْكُرِ اسْمَ رَبِّكَ) – And remember the name of your Lord

Linguistic Root & Etymology

Udhkur is a command to remember. Isma rabbik is “the name of your Lord.”

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:8), this is the first of the two great commands for the night prayer. “And remember the name of your Lord and devote yourself to Him with [complete] devotion.” The commentators explain that the “remembrance of the name of your Lord” is the essence of the worship of the night. This includes the recitation of the Qur’an, the praise and the glorification of God (tasbīḥ and ḥamd), and the calling upon Him in supplication (duʿāʾ). It is a call to fill the stillness of the night with a conscious and a verbal remembrance of the Lord.

Thematic Context

This connects to the theme of the night prayer as a time of intimate and exclusive communion with God. The surah has established the night as the prime time for spiritual training. This verse provides the core content of that training. The theme is that the path to a deep and a personal relationship with God is through the constant “remembrance” of His name. This remembrance is what fuels the “complete devotion” (tabattul) that the verse subsequently commands.

Modern & Comparative Lens

The practice of the “remembrance of the name of God” is a central element in the contemplative and mystical traditions of many religions (e.g., the Jesus Prayer in Orthodox Christianity, the use of mantras in Eastern traditions). This verse is a foundational text for the Islamic tradition of dhikr. It is a call to a spirituality that is not just silent and meditative, but is also vocal and declarative, filling the world with the “name” of the Lord.

Practical Reflection & Application

This verse is a direct command and a beautiful guide for our own spiritual practice. The practical application is to make the “remembrance of the name of our Lord” a central part of our daily lives, and especially of our nights. We should be constant in our recitation of the Qur’an and in our praise of God. By keeping His “name” constantly on our tongues and in our hearts, we are fulfilling this beautiful command and are building a deep and a lasting connection with our Lord.

33. Uhjurhum (وَاهْجُرْهُمْ) – And separate from them

Linguistic Root & Etymology

The root is H-J-R (х-ж-р), meaning to separate from or to forsake. The command uhjurhum means “separate from them.”

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:10), after commanding the Prophet to be patient, this is the command for his practical response. “And separate from them with a beautiful separation (hajran jamīlā).” The commentators explain that this is a command to disengage from the foolish and abusive discourse of his opponents, but to do so with “beauty” and grace. It is not a separation of anger or of returning insult for insult. It is a dignified and a noble turning away, a disengagement that is free from any ugliness. It is the act of rising above the fray.

Thematic Context

This connects to the surah’s theme of the noble character of the Prophet and the proper methodology of daʿwah. The surah is a call to a difficult mission, and this verse provides a key psychological and strategic tool. The theme is that the believer should not allow themselves to be dragged down to the low level of their opponents. The correct response to ignorant and abusive speech is not a counter-attack, but a “beautiful” and a dignified disengagement.

Modern & Comparative Lens

The concept of a “beautiful separation” or a “graceful exit” is a sign of great wisdom and emotional maturity. This verse is a profound and ancient statement of this principle. It is a timeless lesson in the art of conflict management. In an age of online “flame wars” and toxic discourse, the principle of the “hajrun jamīl” is a more necessary and a more beautiful guide than ever before.

Practical Reflection & Application

This verse gives us a powerful and practical tool for dealing with the difficult and the abusive people in our own lives. The practical application is to learn the art of the “beautiful separation.” When we are faced with insults or with a futile and a toxic argument, we should not respond in kind. We should be the better person. We should state our truth with clarity and then, if the other person persists in their abuse, we should “separate” with a quiet and a beautiful dignity. This is the path of strength, not of weakness.

34. Ūlī l-naʿmah (أُولِي النَّعْمَةِ) – The possessors of ease

Linguistic Root & Etymology

Ūlī is “possessors of.” Al-Naʿmah is ease, comfort, or a life of luxury.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:11), the deniers are described with this title. “And leave Me with the deniers, the possessors of ease.” The commentators explain that this is a description of the arrogant and wealthy leaders of the Quraysh. Their disbelief was not born of ignorance, but of a life of heedless “ease” and luxury. Their worldly comfort had made them arrogant and had blinded them to the reality of the Hereafter. The verse is a powerful and an ominous one. God is saying, “Leave these comfortable, arrogant people to Me.”

Thematic Context

This connects to the theme of the dangers of a life of heedless luxury. The surah is a call to a life of spiritual discipline and striving. The “possessors of ease” are the direct opposite of this. The theme is a powerful and recurring one in the Qur’an: the trial of prosperity can often be more dangerous than the trial of adversity. A life of excessive “ease” can lead to a hard and a heedless heart.

Modern & Comparative Lens

The critique of a life of “ease” and luxury as a source of moral and spiritual decay is a timeless one, found in many religious and philosophical traditions. This verse is a powerful Qur’anic expression of this. It is a warning against a consumerist and a hedonistic lifestyle that is devoid of any higher purpose or any sense of accountability. It is a diagnosis of the spiritual dangers of a comfortable and an unexamined life.

Practical Reflection & Application

This verse is a profound warning. The practical application is to be wary of the spiritual dangers of a life of excessive “ease.” We should enjoy the blessings that God has given us with gratitude, but we must never allow our comfort to make us forgetful of our duties to Him or of the suffering of others. It is a call to a life of mindful gratitude, not of heedless luxury.

35. Wakīlā (وَكِيلًا) – A Disposer of affairs

Linguistic Root & Etymology

The root is W-K-L (у-к-л), which means to entrust or to delegate. A wakīl is one who is entrusted with managing affairs, a guardian, or a trustee.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:9), after the declaration that God is the “Lord of the east and the west,” the verse concludes with a direct command. “…There is no deity except Him, so take Him as a Disposer of affairs.” The commentators explain that this is the practical and necessary consequence of true monotheism. If one truly believes that God is the one and only sovereign of the entire universe, then the only rational course of action is to take Him as one’s sole “wakīl“—the one to whom we entrust all of our affairs, and the one in whom we place our ultimate reliance. It is the pinnacle of the act of tawakkul (reliance).

Thematic Context

This connects to the surah’s theme of finding strength and solace in God. The surah is a call to a difficult and a demanding mission. This command provides the ultimate source of strength for that mission. The theme is that the believer should not rely on their own limited power, but should entrust their affairs to the all-powerful Lord of the universe. This is the key to finding the peace and the confidence to be patient in the face of all opposition.

Modern & Comparative Lens

The concept of God as the “Disposer of affairs” is a central element of the theology of trust and reliance in Islam. It is a rejection of the illusion of human self-sufficiency. It is a call to a worldview where we do our best in our efforts, and then we peacefully and confidently entrust the outcome to the one who is the ultimate and most perfect “manager” of all affairs.

Practical Reflection & Application

This verse gives us a direct and a powerful command that is a key to a life of peace and confidence. The practical application is to consciously “take Allah as our Disposer of affairs.” In every situation we face, we should do our part with diligence, and then we should make a conscious act of the heart to entrust the final result to Him. This frees us from the terrible burden of anxiety and worry, and allows us to live with a calm and a peaceful trust in our all-wise and all-powerful Protector.

36. Waṭʾan (وَطْئًا) – A conquering [of the self]

Linguistic Root & Etymology

The root is W-Ṭ-A (у-т-а), which means to trample or to tread upon. In this context, waṭʾan refers to the effect on the self, a “trampling” of the ego and of sleepiness.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:6), the surah explains the wisdom of the night prayer. “Indeed, the rising of the night is more potent for conquering the self (ashaddu waṭʾan) and more suitable for words.” The commentators explain that the act of getting up in the night to pray is a powerful spiritual discipline. It is “more potent” because it involves a direct struggle against one’s own desires for sleep and for comfort. It is an act that “tramples” the ego and the lower self. This difficult act of self-discipline is what makes the heart more receptive and the recitation more powerful.

Thematic Context

This connects to the surah’s central theme of the night prayer as the primary means of spiritual training for the Prophet and the believers. The surah is a call to a difficult and a demanding spiritual practice. This verse provides the profound psychological and spiritual reason why. The theme is that true spiritual strength is forged in the crucible of this difficult, nightly struggle against the self. It is the training ground for the soul.

Modern & Comparative Lens

The concept of “self-discipline” as the key to personal growth is a central tenet of many philosophies and modern self-help practices. This verse is a powerful and ancient statement of this principle in a spiritual context. It identifies the “rising of the night” as the ultimate “spiritual workout.” It is a practice that is designed to strengthen the “muscle” of the will and to bring the lower self under the control of the higher self.

Practical Reflection & Application

This verse is a powerful motivation for us to establish the practice of the night prayer. It is a reminder that while it is difficult, it is also the most “potent” of all spiritual practices. The practical application is to strive to get up, even for a short while, in the last third of the night. We should see this act not as a burden, but as a privileged opportunity to engage in the most effective of all practices for the “conquering of the self” and the purification of the soul.

37. Yawman yajʿalu al-wildāna shībā (يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا) – A Day that will make the children gray-haired

Linguistic Root & Etymology

Yawm is a day. Yajʿalu is “it will make.” Al-Wildān are the children. Shībā is gray-haired.

Classical Exegesis (Tafsir)

In Surah Al-Muzzammil (73:17), a terrifying description is given of the Day of Judgment. “Then how will you guard yourselves, if you disbelieve, from a Day that will make the children gray-haired?” The commentators explain that this is a powerful metaphor for the sheer, unimaginable terror of that Day. The horror and the stress of the events will be so intense that it would cause the hair of a young child to turn white in an instant. It is a literary device to convey a level of psychological trauma that is beyond all worldly comparison.

Thematic Context

This connects to the surah’s central theme of the gravity and the terror of the Day of Judgment. The surah is a warning, and this image is one of the most powerful and visceral parts of that warning. The theme is to shatter the listener’s complacency and their heedless denial of the Hereafter. The surah is saying that the Day they are so casually denying is a Day of such cosmic terror that it can age a child in a moment.

Modern & Comparative Lens

The idea of a person’s hair turning white overnight from a sudden shock or a great grief is a recurring motif in folklore and literature. It is a powerful and universal symbol of an extreme and an accelerated trauma. The Qur’an uses this powerful image to describe the ultimate and most extreme of all possible traumas: the experience of the Day of Judgment for the disbeliever.

Practical Reflection & Application

This verse is a profound and sobering warning. The practical application is to take the reality of the Day of Judgment with the utmost seriousness. We should strive to be among those whose faces will be shining with light on that Day, not among those who will be so terrified that even the children will become “gray-haired.” It is a powerful motivation to prepare for that Day with a life of sincere faith and righteous deeds.

38. Yaḍribūna fī l-arḍ (يَضْرِبُونَ فِي الْأَرْضِ) – Traveling throughout the land

Linguistic Root & Etymology

The phrase yaḍribūna fī l-arḍ (root: Ḍ-R-B (д-р-б)) is an idiom that means “to travel” or “to journey,” as if one is “striking” the earth with one’s feet.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Muzzammil (73:20), which brings a concession for the night prayer, God mentions the valid excuses for not being able to perform the long prayer. “He knows that there will be among you those who are ill and others who are traveling throughout the land seeking from the bounty of Allah…” The commentators explain that this is a divine acknowledgment of the hardship of travel. The one who is on a journey for the purpose of trade or other lawful means is in a state of difficulty, and God, in His mercy, has lightened their religious duties.

Thematic Context

This connects to the theme of the practical and compassionate nature of the divine law. The surah has set a very high standard, but it concludes with this recognition of the real-life struggles of the believers. The theme is that the religion of God is one of ease, not of hardship. The act of “traveling throughout the land” to seek a lawful livelihood is itself a noble and a necessary act, and the law of God accommodates the challenges that come with it.

Modern & Comparative Lens

The act of “traveling for trade” has been a central engine of human civilization. This verse is a powerful Qur’anic acknowledgment of the legitimacy and the importance of this activity. It is also a beautiful example of the principle of “concession for hardship” (rukhṣah), which is a key feature of Islamic jurisprudence. It shows a God who is not a rigid lawgiver, but is a compassionate Lord who understands the practical realities of our lives.

Practical Reflection & Application

This verse is a source of comfort and a practical guide. It teaches us that our religion is a practical and a balanced one. The practical application is to take advantage of the concessions that God has given us when we are in a state of hardship, such as shortening our prayers when we are traveling. We should do so with a sense of gratitude for the mercy of a Lord who understands our struggles and has made our religion a source of ease, not of difficulty.

39. Yuqātilūna fī sabīl Allāh (يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ) – Fighting in the cause of Allah

Linguistic Root & Etymology

Yuqātilūn is to fight. Fī sabīl Allāh is “in the cause of Allah.”

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Muzzammil (73:20), this is the third of the valid excuses mentioned for the lightening of the night prayer. “…and others who are fighting in the cause of Allah.” The commentators explain that the one who is engaged in the difficult and demanding struggle of jihād is in a state of great hardship and needs their rest. God, in His mercy, acknowledges this struggle and lightens their voluntary night prayer obligation. This is a sign of the immense honor of the one who is fighting for the cause of God.

Thematic Context

This connects to the theme of the practical and realistic nature of the divine guidance. The surah is not a call to an otherworldly monasticism. It is a call to a life that combines a deep inner spirituality with an active and an engaged struggle in the world. The theme is that the duty of defending the faith is a great and an honored one, and the divine law makes a compassionate concession for those who are engaged in this difficult and essential task.

Modern & Comparative Lens

The concept of a “just war” and the special status of the soldier who is fighting for a just cause is a feature of many ethical and legal systems. This verse is a powerful Qur’anic acknowledgment of the hardship of the soldier’s life and a divine concession for them. It is a testament to the high station of the one who is willing to make the ultimate sacrifice in the “cause of God.”

Practical Reflection & Application

This verse is a reminder of the great sacrifices that are made by those who defend the community of faith. The practical application is to honor them, to pray for them, and to support them. It is also a broader lesson in the balance between our different religious duties. We should strive to be diligent in our worship, but we should also recognize that there are times when the collective duties of the community, such as its defense, can take precedence over our individual, voluntary acts of worship.

Image showing Quran and Surah Jinn Written On ItSurah Jinn Glossary: Key Arabic Terms, Names & Meanings Explained
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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

"The Last Dialogue" is an individual's effort by the Will of his Lord to make this world a better living place, to raise the human intellect for the fulfillment of God’s Will and to invoke God’s Mercy on humans.

The Last Dialogue (thelastdialogue.org) stands as a testament to human understanding, held in high esteem and frequently cited across prominent platforms such as Wikipedia, Reddit, and Quora. Its profound significance is evidenced by the multitude of citations and mentions it garners from scholars spanning various faith traditions, including Judaism, Christianity, and Islam.

It distinguishes itself as the sole religious platform adhering to the noble tradition of not soliciting charity, zakat, or donations – a practice aligned with the true Sunnah of Prophets.

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

Say, "I do not ask you for this any payment, and I am not of the pretentious.

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