Bismillah al-Rahman al-Raheem [Video suitable for viewing at significantly higher speed without loss of fidelity and comprehension. Grace Song's preamble until 11:16] 11:55 Surah al-Muzzammil/the Enshrouded One, #73. An early Makki Surah; chronological occurrence in the revelation, significance and coherence in time. 15:53 Q73;1 "yaayyuha al-muzzammil" (O you who wraps himself [in clothing]) - discussion of the word Muzzammil/burdened and the Prophet's reaction (Dhikr) to the revelation. 23:27 Q73;2 "qumi al-layla illa qalila" (Arise [to pray] the night, except for a little) Q73;3 "nis'fahu awi unqus min'hu qalila" (Half of it - or subtract from it a little) Q73;4 "aw zid alayhi warattili al-qur'ana tartila" (Or add to it, and recite the Qur'an with measured recitation). 23:50 Ayah #2 - relation to Tahajjud night prayer, Dua'/supplication and Dhikr/remembrance. A discussion around the subject of quality time allocated/dedicated to worship and study of religion. 34:00 options for Dhikr in relation to Ayat #2, #3 & #4. 35:00 the practice of the early Muslim companions and how that compared to subsequent generations. 37:30 the relevance and importance of building a revolutionary faithful nucleus - the modern Islamic movements' operationalisation of this principle. 41:00 the standard set by Surah al-Muzzammil - "qumi al-layl" (arise [to pray] the night). 44:45 Ayah #4 - "warattili al-qur'ana tartila" (and recite the Qur'an with measured recitation) ibn Masood's opinion about making the mistake of reading the Qur'an in anticipation of the end of the chapter concerned discussed - quality not quantity being essential. 50:43 Q73;5 "inna sanul'qi alayka qawlan thaqila" (Indeed, We will cast upon you a heavy word) - anticipation of the future requirement for substantial investment in time for worship + deliberation and reflection. 54:15 Q73;6 "inna nashi-ata al-layli hiya ashaddu watan wa-aqwamu qila" (Indeed, the hours of the night are more effective for concurrence [of heart and tongue] and more suitable for words) - the Professor: "your ability to hear Allah's speech is most heightened in the night". 1:02:10 Q73;7 "inna laka fi al-nahari sabhan tawila" (Indeed, for you by day is prolonged occupation). 1:02:45 Q73;8 "wa-udh'kuri is'ma rabbika watabattal ilayhi tabtila" (And remember the name of your Lord and devote yourself to Him with [complete] devotion). 1:05:25 Q73;9 "rabbu al-mashriqi wal-maghribi la ilaha illa huwa fa-ittakhidh'hu wakila" ([He is] the Lord of the East and the West; there is no deity except Him, so take Him as Disposer of [your] affairs) - the Professor: "idiomatically, it [rabbu al-mashriqi wal-maghribi] means Lord of everything". 1:06:40 the significance of the opening salvo of the chapter - the poor PR involved for marketing purposes due to the really hard work involved. Which debunks the myths bandied about by Islamophobes that Islam only brought people a decadent vision with threats of hell. 1:11:05 the chapter also delineates a form of authenticity only a Prophet could exemplify - no hypocrite could withstand these types of demands. 1:13:00 the skipping of these aspects of the Sirah/Prophet's biography by most authors influenced by the colonial mindset/apologetics. 1:13:40 Q73;10 "wa-is'bir ala ma yaquluna wa-uh'jur'hum hajran jamila" (And be patient over what they say and avoid them with gracious avoidance) - the poor incentive apparent from these instructions outlining the reaction of the early Muslims to their mistreatment. 1:17:20 the subject of the abrogation of this Ayah falsified. 1:18:45 Q73;11 "wadharni wal-mukadhibina uli al-na'mati wamahhil'hum qalila" (And leave Me with [the matter of] the deniers, those of ease [in life], and allow them respite a little) - the Professor: "respite...accounts will be settled in the hereafter". 1:21:35 Q73;12 "inna ladayna ankalan wajahima" (Indeed, with Us [for them] are shackles and burning fire) Q73;13 "wata'aman dha ghussatin wa'adhaban alima" (And food that chokes and a painful punishment). 1:23:53 relating a Prophetic Hadith/report: "there are some people who recite the Qur'an and the Qur'an curses them"; meaning, the people who recite it (often via exemplary articulation) without implementing it in their lives. 1:25:50 detailing an early report concerning Abu Dharr al-Ghafari reciting a single Ayah with the Prophet throughout the entire night - an excellent example of Dhikr, disciplining the ego in the process. 1:28:27 al-Razi's view of the word Ankal/shackles referenced is the poor condition of the spiritual state of the materialist/sensual types. 1:33:36 the 3 levels of spiritual torture/suffering in the hereafter as defined by the Sufis. 1:37:17 Q73;14 "yawma tarjufu al-ardu wal-jibalu wakanati al-jibalu kathiban mahila" (On the Day the earth and the mountains will convulse and the mountains will become a heap of sand pouring down) - this Ayah for the first time introduces the concept of a dramatic change to reality at the end of time on earth. 1:38:46 Q73;15 "inna arsalna ilaykum rasulan shahidan alaykum kama arsalna ila fir'awna rasula" (Indeed, We have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a messenger) Q73;16 "fa'asa fir'awnu al-rasula fa-akhadhnahu akhdhan wabila" (But Pharaoh disobeyed the messenger, so We seized him with a ruinous seizure) Q73;17 "fakayfa tattaquna in kafartum yawman yaj'alu al-wil'dana shiba" (Then how can you fear, if you disbelieve, a Day that will make the children white- haired?). 1:39:30 the reason for the historical reference to ancient Egypt being the greater similarity between the two prophets Musa/Moses and Muhammad. 1:42:30 Q73;18 "al-samau munfatirun bihi kana wa'duhu maf'ula" (The heaven will break apart therefrom; ever is His promise fulfilled) - the strangeness of this statement to the Arabian people. 1:45:07 Q73;19 "inna hadhihi tadhkiratun faman shaa ittakhadha ila rabbihi sabila" (Indeed, this is a reminder, so whoever wills may take to his Lord a way) - the novel state of individuality without the need for mediators (priests, intercessors, deities). 1:46:40 in relation to Ayah #19 the famous Prophetic narration: "who knows himself knows his God" = without self knowledge there is no knowledge of God. 1:48:45 the Protestant Christian adoption of this principle. 1:49:30 the Salafi detestation of the same concept. 1:50:56 internal holiness and corruption and how this relates to the Divine manifestation within. 1:57:15 Q73;20 "inna rabbaka ya'lamu annaka taqumu adna min thuluthayi al-layli wanis'fahu wathuluthahu wataifatun mina alladhina ma'aka wal-lahu yuqaddiru al-layla wal-nahara alima an lan tuh'suhu fataba alaykum fa-iq'rau ma tayassara mina al-qur'ani alima an sayakunu minkum marda waakharuna yadribuna fi al-ardi yabtaghuna min fadli al-lahi waakharuna yuqatiluna fi sabili al-lahi fa-iq'rau ma tayassara min'hu wa-aqimu al-salata waatu al-zakata wa-aqridu al-laha qardan hasanan wama tuqaddimu li-anfusikum min khayrin tajiduhu inda al-lahi huwa khayran wa-a'zama ajran wa-is'taghfiru al-laha inna al-laha ghafurun rahim" (Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two thirds of the night or half of it or a third of it, and [so do] a group of those with you. And Allah determines [the extent of] the night and the day. He has known that you [Muslims] will not be able to do it and has turned to you in forgiveness, so recite what is easy [for you] of the Qur'an. He has known that there will be among you those who are ill and others traveling throughout the land seeking [something] of the bounty of Allah and others fighting for the cause of Allah. So recite what is easy from it and establish prayer and give zakah and loan Allah a goodly loan. And whatever good you put forward for yourselves - you will find it with Allah. It is better and greater in reward. And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful) - exposition and resolution of the different prayer-related expectations on the Prophet at the start of the Surah versus the reduced expectations in this Ayah. 2:06:37 discussion of the nature of the prayer prior to its final manifestation. 2:07:25 the requirement to invest time and wealth (loaning money to God) to build a personal relationship with Allah - extremely novel and exciting at the time to the early Muslims. 2:11:01 Aisha's opinion about what constituted the nighttime prayer. 2:12:02 in relation to Q73;5 "inna sanul'qi alayka qawlan thaqila" (Indeed, We will cast upon you a heavy word) - the cumulative layers of meaning of the Qur'an. Ameen
![Surah al-Muzzamil ᴴᴰ [1] ┇ ENGLISH TAFSIR ┇ Raja Zia Ul Haq [CEO Youth Club]](/img/n.gif)
Bismillah al-Rahman al-Raheem
[Video suitable for viewing at significantly higher speed without loss of fidelity and comprehension.
Grace Song's preamble until 11:16]
11:55 Surah al-Muzzammil/the Enshrouded One, #73. An early Makki Surah; chronological occurrence in the revelation, significance and coherence in time.
15:53 Q73;1
"yaayyuha al-muzzammil"
(O you who wraps himself [in clothing]) - discussion of the word Muzzammil/burdened and the Prophet's reaction (Dhikr) to the revelation.
23:27 Q73;2
"qumi al-layla illa qalila"
(Arise [to pray] the night, except for a little)
Q73;3 "nis'fahu awi unqus min'hu qalila"
(Half of it - or subtract from it a little)
Q73;4 "aw zid alayhi warattili al-qur'ana tartila"
(Or add to it, and recite the Qur'an with measured recitation).
23:50 Ayah #2 - relation to Tahajjud night prayer, Dua'/supplication and Dhikr/remembrance. A discussion around the subject of quality time allocated/dedicated to worship and study of religion.
34:00 options for Dhikr in relation to Ayat #2, #3 & #4.
35:00 the practice of the early Muslim companions and how that compared to subsequent generations.
37:30 the relevance and importance of building a revolutionary faithful nucleus - the modern Islamic movements' operationalisation of this principle.
41:00 the standard set by Surah al-Muzzammil - "qumi al-layl" (arise [to pray] the night).
44:45 Ayah #4 - "warattili al-qur'ana tartila" (and recite the Qur'an with measured recitation) ibn Masood's opinion about making the mistake of reading the Qur'an in anticipation of the end of the chapter concerned discussed - quality not quantity being essential.
50:43 Q73;5
"inna sanul'qi alayka qawlan thaqila"
(Indeed, We will cast upon you a heavy word) - anticipation of the future requirement for substantial investment in time for worship + deliberation and reflection.
54:15 Q73;6
"inna nashi-ata al-layli hiya ashaddu watan wa-aqwamu qila"
(Indeed, the hours of the night are more effective for concurrence [of heart and tongue] and more suitable for words) - the Professor: "your ability to hear Allah's speech is most heightened in the night".
1:02:10 Q73;7
"inna laka fi al-nahari sabhan tawila"
(Indeed, for you by day is prolonged occupation).
1:02:45 Q73;8
"wa-udh'kuri is'ma rabbika watabattal ilayhi tabtila"
(And remember the name of your Lord and devote yourself to Him with [complete] devotion).
1:05:25 Q73;9
"rabbu al-mashriqi wal-maghribi la ilaha illa huwa fa-ittakhidh'hu wakila"
([He is] the Lord of the East and the West; there is no deity except Him, so take Him as Disposer of [your] affairs) - the Professor: "idiomatically, it [rabbu al-mashriqi wal-maghribi] means Lord of everything".
1:06:40 the significance of the opening salvo of the chapter - the poor PR involved for marketing purposes due to the really hard work involved. Which debunks the myths bandied about by Islamophobes that Islam only brought people a decadent vision with threats of hell.
1:11:05 the chapter also delineates a form of authenticity only a Prophet could exemplify - no hypocrite could withstand these types of demands.
1:13:00 the skipping of these aspects of the Sirah/Prophet's biography by most authors influenced by the colonial mindset/apologetics.
1:13:40 Q73;10
"wa-is'bir ala ma yaquluna wa-uh'jur'hum hajran jamila"
(And be patient over what they say and avoid them with gracious avoidance) - the poor incentive apparent from these instructions outlining the reaction of the early Muslims to their mistreatment.
1:17:20 the subject of the abrogation of this Ayah falsified.
1:18:45 Q73;11
"wadharni wal-mukadhibina uli al-na'mati wamahhil'hum qalila"
(And leave Me with [the matter of] the deniers, those of ease [in life], and allow them respite a little) - the Professor: "respite...accounts will be settled in the hereafter".
1:21:35 Q73;12
"inna ladayna ankalan wajahima"
(Indeed, with Us [for them] are shackles and burning fire)
Q73;13 "wata'aman dha ghussatin wa'adhaban alima"
(And food that chokes and a painful punishment).
1:23:53 relating a Prophetic Hadith/report: "there are some people who recite the Qur'an and the Qur'an curses them"; meaning, the people who recite it (often via exemplary articulation) without implementing it in their lives.
1:25:50 detailing an early report concerning Abu Dharr al-Ghafari reciting a single Ayah with the Prophet throughout the entire night - an excellent example of Dhikr, disciplining the ego in the process.
1:28:27 al-Razi's view of the word Ankal/shackles referenced is the poor condition of the spiritual state of the materialist/sensual types.
1:33:36 the 3 levels of spiritual torture/suffering in the hereafter as defined by the Sufis.
1:37:17 Q73;14
"yawma tarjufu al-ardu wal-jibalu wakanati al-jibalu kathiban mahila"
(On the Day the earth and the mountains will convulse and the mountains will become a heap of sand pouring down) - this Ayah for the first time introduces the concept of a dramatic change to reality at the end of time on earth.
1:38:46 Q73;15
"inna arsalna ilaykum rasulan shahidan alaykum kama arsalna ila fir'awna rasula"
(Indeed, We have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a messenger)
Q73;16 "fa'asa fir'awnu al-rasula fa-akhadhnahu akhdhan wabila"
(But Pharaoh disobeyed the messenger, so We seized him with a ruinous seizure)
Q73;17 "fakayfa tattaquna in kafartum yawman yaj'alu al-wil'dana shiba"
(Then how can you fear, if you disbelieve, a Day that will make the children white- haired?).
1:39:30 the reason for the historical reference to ancient Egypt being the greater similarity between the two prophets Musa/Moses and Muhammad.
1:42:30 Q73;18
"al-samau munfatirun bihi kana wa'duhu maf'ula"
(The heaven will break apart therefrom; ever is His promise fulfilled) - the strangeness of this statement to the Arabian people.
1:45:07 Q73;19
"inna hadhihi tadhkiratun faman shaa ittakhadha ila rabbihi sabila"
(Indeed, this is a reminder, so whoever wills may take to his Lord a way) - the novel state of individuality without the need for mediators (priests, intercessors, deities).
1:46:40 in relation to Ayah #19 the famous Prophetic narration: "who knows himself knows his God" = without self knowledge there is no knowledge of God.
1:48:45 the Protestant Christian adoption of this principle.
1:49:30 the Salafi detestation of the same concept.
1:50:56 internal holiness and corruption and how this relates to the Divine manifestation within.
1:57:15 Q73;20
"inna rabbaka ya'lamu annaka taqumu adna min thuluthayi al-layli wanis'fahu wathuluthahu wataifatun mina alladhina ma'aka wal-lahu yuqaddiru al-layla wal-nahara alima an lan tuh'suhu fataba alaykum fa-iq'rau ma tayassara mina al-qur'ani alima an sayakunu minkum marda waakharuna yadribuna fi al-ardi yabtaghuna min fadli al-lahi waakharuna yuqatiluna fi sabili al-lahi fa-iq'rau ma tayassara min'hu wa-aqimu al-salata waatu al-zakata wa-aqridu al-laha qardan hasanan wama tuqaddimu li-anfusikum min khayrin tajiduhu inda al-lahi huwa khayran wa-a'zama ajran wa-is'taghfiru al-laha inna al-laha ghafurun rahim"
(Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two thirds of the night or half of it or a third of it, and [so do] a group of those with you. And Allah determines [the extent of] the night and the day. He has known that you [Muslims] will not be able to do it and has turned to you in forgiveness, so recite what is easy [for you] of the Qur'an. He has known that there will be among you those who are ill and others traveling throughout the land seeking [something] of the bounty of Allah and others fighting for the cause of Allah. So recite what is easy from it and establish prayer and give zakah and loan Allah a goodly loan. And whatever good you put forward for yourselves - you will find it with Allah. It is better and greater in reward. And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful) - exposition and resolution of the different prayer-related expectations on the Prophet at the start of the Surah versus the reduced expectations in this Ayah.
2:06:37 discussion of the nature of the prayer prior to its final manifestation.
2:07:25 the requirement to invest time and wealth (loaning money to God) to build a personal relationship with Allah - extremely novel and exciting at the time to the early Muslims.
2:11:01 Aisha's opinion about what constituted the nighttime prayer.
2:12:02 in relation to Q73;5
"inna sanul'qi alayka qawlan thaqila"
(Indeed, We will cast upon you a heavy word) - the cumulative layers of meaning of the Qur'an.
Ameen
Subhan Allah. Your words go straight to the heart. Alhamdulillah.
Thanks again
Sis you are brilliant
Mashala