Surah 73. Al-Muzzammil

[and,] verily, the hours of night impress the mind most strongly and speak with the clearest voice,⁴

  - Mohammad Asad

Lit., "are strongest of tread and most upright of speech".

Surely the getting up at night for prayer is most effective for controlling the self and most suitable for reciting the Qur'an as well;

  - Muhammad Farooq-i-Azam Malik

Indeed, worship in the night is more impactful and suitable for recitation.

  - Mustafa Khattab

Lo! the vigil of the night is (a time) when impression is more keen and speech more certain.

  - Marmaduke Pickthall

Truly the rising by night is most potent for governing (the soul) and most suitable for (framing) the Word (of Prayer and Praise). ⁵⁷⁵⁸

  - Abdullah Yusuf Ali

For contemplation, prayer, and praise, what time can be so suitable as the night, when calm and silence prevail, the voices of the market-place are still, and the silent stars pour forth their eloquence to the discerning soul.

whereas by day a long chain of doings is thy portion.

  - Mohammad Asad

because, during the day you are hard pressed with worldly affairs.

  - Muhammad Farooq-i-Azam Malik

For during the day you are over-occupied 'with worldly duties'.

  - Mustafa Khattab

Lo! thou hast by day a chain of business.

  - Marmaduke Pickthall

True there is for thee by day prolonged occupation with ordinary duties: ⁵⁷⁵⁹

  - Abdullah Yusuf Ali

A prophet of Allah, as a man, a member of a family, or a citizen, has many ordinary duties to perform; and his work may be made difficult and irksome in protecting those who listen to his preaching and are therefore molested and persecuted by the world. But while discharging all his ordinary duties, he should work as in the presence of Allah, and in all matters and at all times retain the sense of Allah's nearness. His work may be on earth, but his heart is in Heaven.

But [whether by night or by day,] remember thy Sustainer's name, and devote thyself unto Him with utter devotion.

  - Mohammad Asad

Remember the name of your Rabb and devote yourself to Him exclusively.

  - Muhammad Farooq-i-Azam Malik

'Always' remember the Name of your Lord, and devote yourself to Him wholeheartedly.

  - Mustafa Khattab

So remember the name of thy Lord and devote thyself with a complete devotion--

  - Marmaduke Pickthall

But keep in remembrance the name of the Lord and devote thyself to Him wholeheartedly.

  - Abdullah Yusuf Ali

The Sustainer of the east and the west [is He]: there is no deity save Him: hence, ascribe to Him alone the power to determine thy fate,⁵

  - Mohammad Asad

For this rendering of the term wakil, see surah {17}, note [4].

He is the Rabb of the east and the west: there is no god but Him, therefore, take Him as your Protector.

  - Muhammad Farooq-i-Azam Malik

'He is the' Lord of the east and the west. There is no god 'worthy of worship' except Him, so take Him 'alone' as a Trustee of Affairs.

  - Mustafa Khattab

Lord of the East and the West; there is no God save Him; so choose thou Him alone for thy defender--

  - Marmaduke Pickthall

(He is) Lord of the East and the West: there is no god but He: take Him therefore for (thy) Disposer of Affairs. ⁵⁷⁶⁰

  - Abdullah Yusuf Ali

Allah is Lord of all places. He rules the world. Therefore be not discouraged by the plots or enmity of wicked men. Leave all things to Allah; trust Him; He is just and will do justice. Only turn away from the unjust, but in a worthy and noble way; i.e., to show them clearly that you do not fear them, but that you leave all affairs in Allah's hands. If we divide the world into hemispheres from north to south, "East and West" will cover all directions.

and endure with patience whatever people may say [against thee], and avoid them with a comely avoidance.

  - Mohammad Asad

Bear patiently with what they say and leave their company in a polite manner.

  - Muhammad Farooq-i-Azam Malik

Be patient 'O Prophet' with what they say, and depart from them courteously.

  - Mustafa Khattab

And bear with patience what they utter, and part from them with a fair leave-taking.

  - Marmaduke Pickthall

And have patience with what they say and leave them with noble (dignity).

  - Abdullah Yusuf Ali

And leave Me alone [to deal] with those who give the lie to the truth⁶ - those who enjoy the blessings of life [without any thought of God] - and bear thou with them for a little while:

  - Mohammad Asad

Cf. 74:11 and the last sentence of the corresponding note [5].

Let me deal with rejecters who are enjoying the comforts of this life, so put up with them for a while.

  - Muhammad Farooq-i-Azam Malik

And leave to Me the deniers- the people of luxury- and bear with them for a little while.

  - Mustafa Khattab

Leave Me to deal with the deniers, lords of ease and comfort (in this life); and do thou respite them awhile.

  - Marmaduke Pickthall

And leave Me (alone to deal with) those in possession of the good things of life who (yet) deny the Truth; and bear with them for a little while. ⁵⁷⁶¹

  - Abdullah Yusuf Ali

Men who enjoy the good things of life have special cause for gratitude to Allah, Who bestowed them. When they are in the ranks of Allah's enemies, none but Allah can adequately deal with them.

for, behold, heavy fetters [await them] with Us, and a blazing fire,

  - Mohammad Asad

We have in store for them heavy fetters and a blazing fire,

  - Muhammad Farooq-i-Azam Malik

'For' We certainly have shackles, a 'raging' Fire,

  - Mustafa Khattab

Lo! with Us are heavy fetters and a raging fire,

  - Marmaduke Pickthall

With Us are Fetters (to bind them) and a Fire (to burn them) ^{5762 5763}

  - Abdullah Yusuf Ali

Cf. xiii. 5; xxxiv. 33; xi. 71 and lxix. 30-32.

Cf. xliv. 47 and lvi. 94.

and food that chokes, and grievous sufferings⁷

  - Mohammad Asad

Explaining this symbolism of torment in the hereafter, Razi says: "These four conditions may well be understood as denoting the spiritual consequences [of one's doings in life]. As regards the 'heavy fetters', they are a symbol of the soul's remaining shackled to its [erstwhile] physical attachments and bodily pleasures...: and now that their realization has become impossible, those fetters and shackles prevent the [resurrected] human personality (an-nafs) from attaining to the realm of the spirit and of purity. Subsequently, those spiritual shackles generate spiritual 'fires', inasmuch as one's strong inclination towards bodily concerns, together with the impossibility of attaining to them, give rise, spiritually, to [a sensation of] severe burning...: and this is [the meaning of] 'the blazing fire' (al-jahim). Thereupon [the sinner] tries to swallow the choking agony of deprivation and the pain of separation [from the objects of his desire]: and this is the meaning of the words, 'and food that chokes'. And finally, because of these circumstances, he remains deprived of all illumination by the light of God, and of all communion with the blessed ones: and this is the meaning of the words 'and grievous suffering'....But [withal,] know that I do not claim to have exhausted the meaning of these [Qur'an-] verses by what I have stated [above]...."

choking food and a painful punishment.

  - Muhammad Farooq-i-Azam Malik

choking food, and a painful punishment 'in store for them'

  - Mustafa Khattab

And food which choketh (the partaker), and a painful doom

  - Marmaduke Pickthall

And Food that chokes and a Penalty Grievous. ^{5764 5765}

  - Abdullah Yusuf Ali

Cf. xliv. 43; lvi. 52; lxix. 36-37, and lxxxviii. 6.

In general terms, the Penalty of sin may be described as a Penalty Grievous, an Agony. It may come in this very fife, but that in the Hereafter is certain! See next verse. We can also consider punishments from another aspect. The first object of punishment is to protect the innocent from the depredations of the criminal: we have to bind him. The next object is to produce in his heart the fire of repentance, to consume his evil proclivities and to light his conscience. Where that is not enough, a more drastic punishment for the callous is something which causes him pain in things which ordinarily cause him pleasure, such as food, drink, and the satisfaction of physical needs. People in whom the higher spiritual faculties are dead may perchance be awakened through the lower physical features of their life, which appeal to them. Where this also fails, there is finally the complete agony, a type too terrible to contemplate.

on the Day when the earth and the mountains will be convulsed, and the mountains will [crumble and] become like a sand-dune on the move!⁸

  - Mohammad Asad

See the first part of 14:48 , and the corresponding note [63], as well as note [90] on {20:105-107}.

On the day when the earth with all it's mountains will be in a violent commotion, and the mountains will crumble into heaps of shifting sand.

  - Muhammad Farooq-i-Azam Malik

on the Day the earth and mountains will shake 'violently', and mountains will be 'reduced to' dunes of shifting sand.

  - Mustafa Khattab

On the day when the earth and the hills rock, and the hills become a heap of running sand.

  - Marmaduke Pickthall

One Day the earth and the mountains will be in violent commotion and the mountains will be as a heap of sand poured out and flowing down. ⁵⁷⁶⁶

  - Abdullah Yusuf Ali

The Judgment is described as a violent commotion which will change the whole face of nature as we know it. Even the hard rock of mountains will be like loose sand running without any cohesion.

BEHOLD, [O men,] We have sent unto you an apostle who shall bear witness to the truth before you, even as We sent an apostle unto Pharaoh:⁹

  - Mohammad Asad

This is probably the oldest Qur'anic reference to the earlier prophets, to the historic continuity in mankind's religious experience, and, by implication, to the fact that the Qur'an does not institute a "new" faith but represents only the final, most comprehensive statement of a religious principle as old as mankind itself: namely, that "in the sight of God, the only [true] religion is [man's] self-surrender unto Him" 3:19 , and that "if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him" 3:85 .

O mankind, We have sent towards you a Rasool, to bear witness for you or against you, as We sent a Rasool towards Fir'on (Pharaoh) before you.

  - Muhammad Farooq-i-Azam Malik

Indeed, We have sent to you a messenger as a witness over you, just as We sent a messenger to Pharaoh.

  - Mustafa Khattab

Lo! We have sent unto you a messenger as witness against you, even as We sent unto Pharaoh a messenger.

  - Marmaduke Pickthall

We have sent to you (O men!) an apostle to be a witness concerning you even as We sent an apostle to Pharaoh. ⁵⁷⁶⁷

  - Abdullah Yusuf Ali

Our holy Prophet has to warn his age, i.e., the present age, reclaim it from sin, and be a witness for the righteous and against evil, as Moses did his office in his age. For Pharaoh, his arrogance, and his punishment, see x. 75-92.

and Pharaoh rebelled against the apostle, whereupon We took him to task with a crushing grip.

  - Mohammad Asad

Fir'on disobeyed Our Rasool; so We seized him with a firm grip.

  - Muhammad Farooq-i-Azam Malik

But Pharaoh disobeyed the messenger, so We seized him with a stern grip.

  - Mustafa Khattab

But Pharaoh rebelled against the messenger, whereupon We sealed him with no gentle grip.

  - Marmaduke Pickthall

But Pharaoh disobeyed the apostle; so We seized him with a heavy Punishment. ⁵⁷⁶⁸

  - Abdullah Yusuf Ali

Pharaoh the earthly king faces Moses the prophet of Allah. In earthly eyes it was Moses who disobeyed Pharaoh. In spiritual relations, it was Pharaoh who disobeyed Moses. Pharaoh represented an ancient and mighty kingdom, with a long history behind it, and a pride in its learning and science, art, organisation, and power. Moses led a depressed people, hewers of wood and drawers of water. But the might of Allah was behind him. What became of the wisdom, power, and armies of Pharaoh? They were rent asunder when the day came, and the terror and surprise must have been the same as if the heavens had been rent asunder, and children's hair had turned grey! But formidable revolutions turn children grey-haired in another way. Nations that were as children became wise before they in their turn decayed, and from similar disobedience to the laws of Allah. For Allah's law must stand and be fulfilled when all else is swept away.

How, then, if you refuse to acknowledge the truth, will you protect yourselves on that Day which shall turn the hair of children grey,¹⁰

  - Mohammad Asad

In ancient Arabian usage, a day full of terrifying events was described metaphorically as "a day on which the locks of children turn grey"; hence the use of this phrase in the Qur'an. Its purely metaphorical character is obvious since, according to the teachings of the Qur'an, children are considered sinless - i.e., not accountable for their doings - and will, therefore, remain untouched by the ordeals and terrors of the Day of Judgment (Razi).

If you persist in unbelief, how will you save yourselves on that Day which shall turn the children grey-headed (old),

  - Muhammad Farooq-i-Azam Malik

If you 'pagans' persist in disbelief, then how will you guard yourselves against 'the horrors of' a Day which will turn children's hair grey?

  - Mustafa Khattab

Then how, if ye disbelieve, will ye protect yourselves upon the day which will turn children grey,

  - Marmaduke Pickthall

Then how shall ye if ye deny (Allah) guard yourselves against a Day that will make children hoary-headed? ⁵⁷⁶⁹

  - Abdullah Yusuf Ali

If already you deny and disobey Allah in this life of probation, how can you stand up to the Day of Judgment, the Day of the terrrible Reality? That Day is described in two metaphors: (1) It will be a time of such stress that even children will become like hoary-headed men; (2) What we look upon as the eternal sky, ever the same, will be cleft asunder; cf. lxxxii. 1. In other words, the shape of things will be completely altered, both within man and in outer nature, and all true values will be restored. For the Promise of Allah, in this as in all other respects, cannot but be fulfiflled.

[the Day] on which the skies shall be rent asunder, [and] His promise [of resurrection] fulfilled?

  - Mohammad Asad

the heaven shall split asunder, and His promise shall be fulfilled?

  - Muhammad Farooq-i-Azam Malik

It will 'even' cause the sky to split apart. His promise 'of judgment' must be fulfilled.

  - Mustafa Khattab

The very heaven being then rent asunder. His promise is to be fulfilled.

  - Marmaduke Pickthall

Whereon the sky will be cleft asunder? His Promise needs must be accomplished.

  - Abdullah Yusuf Ali

This, verily, is a reminder: let him who wills, then set out on a way to his Sustainer!

  - Mohammad Asad

Surely this is but a reminder, so let him who wills, take the Right way to His Rabb.

  - Muhammad Farooq-i-Azam Malik

Surely this is a reminder. So let whoever wills take the 'Right' Way to their Lord.

  - Mustafa Khattab

Lo! This is a Reminder. Let him who will, then, choose a way unto his Lord.

  - Marmaduke Pickthall

Verily this is an Admonition: Therefore whoso will let him take a (straight) path to his Lord! ⁵⁷⁷⁰

  - Abdullah Yusuf Ali

This is no empty threat. It is an admonition for your good. If you have the will, you can at once come for the Grace and Mercy of Allah, and obtain it. For Repentance and Amendment are the straight Way to the nearness of Allah.

BEHOLD, [O Prophet,] thy Sustainer knows that thou keenest awake [in prayer] nearly two-thirds of the night, or one-half of it, or a third of it, together with some of those who follow thee.¹¹ And God, who determines the measure of night and day, is aware that you would never grudge it:¹² and therefore He turns towards you in His grace. Recite, then, as much of the Qur'an as you may do with ease. He knows that in time there will be among you sick people, and others who will go about the land in search of God's bounty, and others who will fight in God's cause.¹³ Recite, then, [only] as much of it as you may do with ease, and be constant in prayer, and spend in charity,¹⁴ and [thus] lend unto God a goodly loan: for whatever good deed you may offer up in your own behalf, you shall truly find it with God - yea, better, and richer in reward. And [always] seek God's forgiveness: behold, God is much-forgiving, a dispenser of grace!

  - Mohammad Asad

Lit, "of those who are with thee". With this concluding passage, the discourse returns to the theme of the opening verses, namely, the great spiritual value of praying at night.

Lit., "count it", i.e., the length of your vigil.

This reference to "fighting in God's cause" has induced many commentators to assume that the whole of verse {20} was revealed at Medina, that is, years after the rest of the surah: for, the principle of "fighting in God's cause" (jihad) was introduced only after the Prophet's hijrah from Mecca to Medina. This assumption must, however, be dismissed as unwarranted. Although there is no doubt that jihad was first sanctioned during the Medina period, the sentence in question is clearly expressed in the future tense: "in time there will be" (sayakun) - and must, therefore, as Ibn Rathir points out, be understood as a prediction of future circumstances. With all this, the above passage stresses the necessity of avoiding all exaggeration even in one's devotions.

For an explanation of the term zakah - of which the above is the earliest Qur'anic instance see surah {2}, note [34].

Surely your Rabb knows that you stand in prayers nearly two- thirds of the night, and sometimes one-half or one-third of it, so do others among your companions. Allah has the measures of the night and the day. He knows that you will not be able to keep it up, so He has turned to you in Mercy, therefore, read from the Qur'an as much as you easily can. He knows that there may be some sick people among you, and some others who travel through the land to seek Allah's bounty; and yet some others fighting for the cause of Allah. Therefore, read as much of the Qur'an as you easily can. Establish the Salah (five time daily prayers) and pay the Zakah (poor due), and give to Allah a goodly loan. Whatever good you will send forth for yourselves, you will find it with Allah, which will be much better and greater in reward. Seek Allah's forgiveness, surely Allah is Oft-Forgiving, Most Merciful.

  - Muhammad Farooq-i-Azam Malik

Surely your Lord knows that you 'O Prophet' stand 'in prayer' for nearly two-thirds of the night, or 'sometimes' half of it, or a third, as do some of those with you. Allah 'alone' keeps a 'precise' measure of the day and night. He knows that you 'believers' are unable to endure this, and has turned to you in mercy.¹ So recite 'in prayer' whatever you can from the Quran. He knows that some of you will be sick, some will be travelling throughout the land seeking Allah's bounty, and some fighting in the cause of Allah. So recite whatever you can from it. And 'continue to' perform 'regular' prayers, pay alms-tax, and lend to Allah a good loan.² Whatever good you send forth for yourselves, you will find it with Allah far better and more rewarding.³ And seek Allah's forgiveness. Surely Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

 This passage lightens the ruling mentioned in 73:2-4. So from now on, the believers do not have to stick to any of the portions specified at the beginning of this sûrah. Rather, they can pray whatever they can at night.

 i.e., giving for charity and good causes.

 The reward for your charity will be far better than what you left behind or what you have given in charity because it will be rewarded ten-fold, or even 700-fold, and Allah gives more to whoever He wills. See 2:261.

Lo! thy Lord knoweth how thou keepest vigil sometimes nearly two thirds of the night, or (sometimes) half or a third thereof, as do a party of those with thee. Allah measureth the night and the day. He knoweth that ye count it not, and turneth unto you in mercy. Recite, then, of the Qur'an that which is easy for you. He knoweth that there are sick folk among you, while others travel in the land in search of Allah's bounty, and others (still) are fighting for the cause of Allah. So recite of it that which is easy (for you), and establish worship and pay the poor due and (so) lend unto Allah a goodly loan. Whatsoever good ye send before you for your souls, ye will surely find it with Allah, better and greater in the recompense. And seek forgiveness of Allah. Lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

The Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night or half the night or a third of the night and so doth a party of those with thee. But Allah doth appoint Night and Day in due measure. He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye therefore of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others travelling through the land seeking of Allah's bounty; yet others fighting in Allah's Cause. Read ye therefore as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls Ye shall find it in Allah's presence yea better and greater in Reward. And seek ye the Grace of Allah: for Allah is Oft-Forgiving Most Merciful. ^{5771 5772 5773 5774 5775 5776 5777}

  - Abdullah Yusuf Ali

Cf., above, lxxiii. 24. The Prophet, and a zealous band of his disciples, were often up, two-thirds of the night, or a half, or a third, rejecting sleep and giving themselves up to Prayer and Praise and the reading of the Qur-an. They are told that this was too severe a tax on them, especially if their health was affected, or they were on a journey, or they were striving, with might and main, in other ways, for the cause of Allah. See die fines following.

The usual meaning taken is that the counting of the exact hours of night and day may not be possible for ordinary people, in order to determine exactly the half, or the third, or the two-thirds of a night. The length of the night and the day varies every day of the solar year, and the precise hour of midnight can only be determined by exact observation in clear skies or by chronometers, which is not possible for everyone. But I understand it in a wider meaning. Allah fixes night and day in due proportions; for rest and work, and according to seasonal variations. For prayer and praise no meticulous observations of that kind are necessary or possible. Allah's service can be done in many ways as detailed below. But we must give some time to devotion, as may be most easy and convenient to us, in various circumstances of health, travel, and the performance of various duties.

The reading of the Qur-an here is a part of Prayer and religious devotion. This is not to be made into an obsession or a burden. Cf. xx. 2: "We have not sent down the Qur-an to thee to be an occasion for thy distress." We must do it whole-mindedly, but not by formal mechanical computations.

This refers to Jihad. The better opinion is that this particular verse was revealed in Madinah, long after the greater part of the Sura. The reference, further on, to canonical Prayers and regular Charity (Zakat), points to the same conclusion.

Cf. ii. 2456, and n. 276, where the meaning of "a Beautiful Loan" is explained. See also lvii. 18. The "Beautiful Loan" should be that of our own souls. We should expect no retums in kind, for that is not possible. But the reward we shall find with Allah will be infinitely greater and nobler. Cf. the biblical phrase, "Lay up for yourselves treasures in heaven" (Matt. vi. 20).

Any good that we do raises our own spiritual status and dignity. We must not think that when we speak of Allah's service or Allah's Cause, we are doing anything for His benefit: He is independent of all needs whatsoever.

This emphasizes the need of Allah's Grace. Whatever good we do, our own merits are comparatively small. Allah's Grace must lift us up and blot out our shortcomings. Even in piety there may be an arrogance which may become a sin. We should always seek Allah's Mercy in all humility.