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Surah 73. Al-Muzzammil

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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73:1
يَـٰٓأَيُّهَا ٱلْمُزَّمِّلُ Y a ayyuh a almuzzammil u
O THOU enwrapped one!1
  - Mohammad Asad

The expression muzzammil has a meaning similar to that of muddaththir, which occurs at the beginning of the next surah: namely, "one who is covered [with anything]", "enwrapped" or "enfolded [in anything]"; and, like that other expression, it may be understood in a concrete, literal sense - i.e., "wrapped up in a cloak" or "blanket" - as well as metaphorically, i.e., "wrapped up in sleep" or even "wrapped up in oneself". Hence, the commentators differ widely in their interpretations of the above apostrophe, some of them preferring the literal connotation, others the metaphorical; but there is no doubt that irrespective of the linguistic sense in which the address "O thou enwrapped one" is understood, it implies a call to heightened consciousness and deeper spiritual awareness on the part of the Prophet.

O Muzzammil (folded in garments - one of the nick names of the Prophet Muhammad)!
  - Muhammad Farooq-i-Azam Malik
O you wrapped 'in your clothes'!
  - Mustafa Khattab
O thou wrapped up in thy raiment!
  - Marmaduke Pickthall
O thou folded in garments! 5754
  - Abdullah Yusuf Ali

Muzzammil: Some Commentators understand by this, "properly dressed for prayer", or "folded in a sheet, as one renouncing the vanities of this world. Muzzammil is one of the titles of our holy Prophet. But there is a deeper meaning in this and the address "Thou wrapped up" of the next Sura. Human nature requires warm garments and wrappings to protect the body from cold or heat or rain. But in the spiritual world these wrappings are useless: the soul must stand bare and open before Allah, in the silence of the night, but not too austerely, as the following verses show.

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73:2
قُمِ ٱلَّيْلَ إِلَّا قَلِيلًا Qumi allayla ill a qaleel a n
Keep awake [in prayer] at night, all but a small part
  - Mohammad Asad
Stand in prayers at night, but not the whole night,
  - Muhammad Farooq-i-Azam Malik
Stand all night 'in prayer' except a little-
  - Mustafa Khattab
Keep vigil the night long, save a little--
  - Marmaduke Pickthall
Stand (to pray) by night but not all night 5755
  - Abdullah Yusuf Ali

The Prophet was prone to austerities in the cave of Hiraa, both before and after he received his mission, spending days and nights in prayer and contemplation. Midnight and after-midnight prayers have technically received the name of Tahajjud. See also verse 20 below; also xvii. 79.

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73:3
نِّصْفَهُۥٓ أَوِ ٱنقُصْ مِنْهُ قَلِيلًا Ni s fahu awi onqu s minhu qaleel a n
of one-half thereof2 - or make it a little less than that,
  - Mohammad Asad

Thus Zamakhshari, relating the phrase illa qalilan ("all but a small part" to the subsequent word nisfahu ("one-half thereof", i.e., of the night).

half of it or a little less,
  - Muhammad Farooq-i-Azam Malik
'pray' half the night, or a little less,
  - Mustafa Khattab
A half thereof, or abate a little thereof
  - Marmaduke Pickthall
Half of it or a little less
  - Abdullah Yusuf Ali

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73:4
أَوْ زِدْ عَلَيْهِ وَرَتِّلِ ٱلْقُرْءَانَ تَرْتِيلًا Aw zid AAalayhi warattili alqur a na tarteel a n
or add to it [at will]; and [during that time] recite the Qur'an calmly and distinctly, with thy mind attuned to its meaning.3
  - Mohammad Asad

This, I believe, is the closest possible rendering of the phrase rattil al-qur'ana tartilan. The term tarts primarily denotes "the putting [of something] together distinctly, in a well-arranged manner, and without any haste" (Jawhari, Baydawi; also Lisan al-'Arab, Qamus). When applied to the recitation of a text, it signifies a calm, measured utterance with thoughtful consideration of the meaning to be brought out. A somewhat different significance attaches to a variant of this phrase in 25:32 , applying to the manner in which the Qur'an was revealed.

or a little more; and recite the Qur'an with measured tone.
  - Muhammad Farooq-i-Azam Malik
or a little more- and recite the Quran 'properly' in a measured way.
  - Mustafa Khattab
Or add (a little) thereto and chant the Qur'an in measure,
  - Marmaduke Pickthall
Or a little more; and recite the Qur'an in slow measured rhythmic tones. 5756
  - Abdullah Yusuf Ali

At this time there was only S. xcvi., S. lxviii, and possibly S. lxxiv, and the opening Sura (Al-Hamd). For us, now, with the whole of the Qur-an before us, the injuction is specially necessary. The words of the Qur-an must not be read hastily, merely to get through so much reading. They must be studied, and their deep meaning pondered over. They are themselves so beautiful that they must be lovingly pronounced in rhythmic tones.

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73:5
إِنَّا سَنُلْقِى عَلَيْكَ قَوْلًا ثَقِيلًا Inn a sanulqee AAalayka qawlan thaqeel a n
Behold, We shall bestow upon thee a weighty message -
  - Mohammad Asad
Soon We are going to send you a weighty message.
  - Muhammad Farooq-i-Azam Malik
'For' We will soon send upon you a weighty revelation.
  - Mustafa Khattab
For We shall charge thee with a word of weight.
  - Marmaduke Pickthall
Soon shall We send down to thee a weighty Message. 5757
  - Abdullah Yusuf Ali

The Qur-an as completed by degrees, after the Fatra (see Introduction to this Sura).

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