Sūrah Muzzammil and Sūrah Muddaththir form a pair with regard to the subject discussed in them. Sūrah Muzzammil directs the Prophet (sws) to prepare himself for bearing the burden of a heavy responsibility, while Sūrah Muddaththir explains this very responsibility: the Prophet (sws) after indhār (warning), the first phase of his mission, should launch the second phase: indhār-i ‘ām (open warning).

Both sūrahs are addressed to the Prophet (sws) and also to his addressees: the leadership of the Quraysh.

It is evident from the subject of these sūrahs that with their revelation in Makkah began the phase of indhār-i ‘ām of the Prophet Muhammad’s preaching mission (sws).

The central theme of the first sūrah – Muzzammil is to direct the Prophet (sws) to abandon his state of sorrow resulting from the reaction of his people and prepare to bear the burden of a heavy responsibility and to admonish the leadership of the Quraysh that they have very little time left; if they do not mend their ways, they should get ready to face the consequences.

The central theme of the second sūrah – Muddaththtir is to explain the responsibility of indhār-i ‘ām to the Prophet (sws) and to disclose to him its requirements and its limits and to threaten and rebuke his addressees that the Day of Judgement about which the Prophet (sws) has now been directed to openly warn them of, must not be regarded by them as something trivial. It is a day which will not be easy upon those who reject it and it is a reality which cannot be denied; no intercession will be of any use to save one’s self from its torment.

بسم الله الرحمن الرحيم

In the name of Allah, the Most Gracious, the Ever Merciful.

يَا أَيُّهَا الْمُزَّمِّلُ (١) قُمِ اللَّيْلَ إِلَّا قَلِيلًا (٢) نِصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا (٣) أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (٤) إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا (٥) إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْءًا وَأَقْوَمُ قِيلًا (٦) إِنَّ لَكَ فِي اَلنَّهَارِ سَبْحًا طَوِيلًا (٧) وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا (٨) رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (٩) وَاصْبِرْ عَلَى مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا (١٠) وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا (١١) إِنَّ لَدَيْنَا أَنكَالًا وَجَحِيمًا (١٢) وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا (١٣) يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيبًا مَّهِيلًا (١٤)

O ye sitting while being enfolded in your shawl1 stand by night,2 but a little. Half the night or even less or a little more and [in this prayer of yours] recite the Qur’ān in a measured tone.3 Because soon We shall lay on you the burden of a heavy word.4 Indeed, this rising by night is very suitable for the heart’s resolve5 and for the speech’s correctness.6 The reason is that during the daytime you will be hard-pressed with [this task; so pray at this time] and remember the name of your Lord7 and [in this seclusion of the night] devote yourself entirely to Him.8 He is the Lord of the East and the West. There is no god but He. Therefore, take Him alone as your Guardian, and bear with patience what they say and with dignity ignore them.9 And leave their matter, the matter of these who deny, who enjoy the comforts of life10 to Me and give them a little respite.11 We have in store [for them] heavy fetters and a blazing fire, and choking food and a painful torment also. On the Day when the earth and the mountains shall tremble violently and the mountains shall be as if they are disbanding heaps of sand. (1-14)

إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَى فِرْعَوْنَ رَسُولًا (١٥) فَعَصَى فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَاهُ أَخْذًا وَبِيلًا (١٦) فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا (١٧) السَّمَاء مُنفَطِرٌ بِهِ كَانَ وَعْدُهُ مَفْعُولًا (١٨) إِنَّ هَذِهِ تَذْكِرَةٌ فَمَن شَاء اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا (١٩)

To you [O Quraysh of Makkah!] We have sent forth a Messenger as a witness to you just as we had sent a Messenger to the Pharaoh.12 Then the Pharaoh disobeyed that Messenger; so We seized him with a dreadful punishment. So if you also deny, then how will you save yourself from the Day which shall make the children old.13 The heavens are ripping apart with its burden14 and the promise of God is certain to be fulfilled. Indeed, [before this happens] this is a reminder. So whoever wants, he can take the path which leads to His Lord. (15-19)

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ فَاقْرَؤُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَى وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَاقْرَؤُوا مَا تَيَسَّرَ مِنْهُ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ (٢٠)

[O Prophet! We had enjoined upon you to stand by night.15] Your Lord well knows that sometimes you stand almost two thirds of the night [before him], sometimes half and sometimes one third of it, and so does a group among your companions. And God alone [keeping in regard the need of people] appoints the day and night in due measure.16 He knew that you would not be able to follow this [routine]. So He turned towards you mercifully.17 Recite then from this Qur’ān [in this prayer] as much as you are able to.18 He knows that there will be those among you who will be sick and others who be travelling to seek the bounty of God and others who will be fighting for the cause of God; so recite then from this as much as is possible for you, and [in the daytime and at night] adhere diligently to the prayers and pay zakāh and [for the cause of your religion and state] lend to God a befitting loan, and [remember that] whatever good you send forth for yourselves you shall find it with God better than before and greater in reward. Seek God’s forgiveness. Indeed, He is Most Forgiving, Ever Merciful. (20)

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بسم الله الرحمن الرحيم

In the name of Allah, the Most Gracious, the Ever Merciful.

يَا أَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنذِرْ (٢) وَرَبَّكَ فَكَبِّرْ (٣) وَثِيَابَكَ فَطَهِّرْ (٤) وَالرُّجْزَ فَاهْجُرْ (٥) وَلَا تَمْنُن تَسْتَكْثِرُ (٦) وَلِرَبِّكَ فَاصْبِرْ (٧)

O ye enfolded in your shawl!19 Arise and give open warning20 and proclaim the greatness of your Lord only,22 and cleanse22 the apparel of your soul23 and keep away from the dirt [of polytheism] and [listen!] do not discontinue your endeavour regarding it to be enough,24 and with perseverance wait for the decision of your Lord.25 (1-7)

فَإِذَا نُقِرَ فِي النَّاقُورِ (٨) فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ (٩) عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ (١٠) ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا (١١) وَجَعَلْتُ لَهُ مَالًا مَّمْدُودًا (١٢) وَبَنِينَ شُهُودًا (١٣) وَمَهَّدتُّ لَهُ تَمْهِيدًا (١٤) ثُمَّ يَطْمَعُ أَنْ أَزِيدَ (١٥) كَلَّا إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا (١٦) سَأُرْهِقُهُ صَعُودًا (١٧)

Because when the trumpet is sounded, that Day will be very severe. It will not be easy for these disbelievers.26 Leave to Me whom I have created alone27 and bestowed abundant wealth spread about28 and sons abiding in his presence29 and well smoothed out for him [the path of success and achievement in this world]. Still he expects that [when he has received so much in this world] I shall give him more [in the next]. Certainly not! He has turned out to be an enemy of Our revelations. [Therefore], soon I will make him climb a mounting slope.30 (8-17)

إِنَّهُ فَكَّرَ وَقَدَّرَ (١٨) فَقُتِلَ كَيْفَ قَدَّرَ (١٩) ثُمَّ قُتِلَ كَيْفَ قَدَّرَ (٢٠) ثُمَّ نَظَرَ (٢١) ثُمَّ عَبَسَ وَبَسَرَ (٢٢) ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ (٢٣) فَقَالَ إِنْ هَذَا إِلَّا سِحْرٌ يُؤْثَرُ (٢٤) إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِ (٢٥)

[This wrongdoer,]31 he pondered and schemed. Cursed be he; what he schemed! Then cursed be he, what he schemed. Then he looked [around him]. Then he frowned and scowled. Then he turned away in scornful pride. Then said: “This is nothing but a magic [of eloquent words; the same] which is being handed down from the past. [This is no divine inspiration]; it is but the word of man.”32 (18-25)

سَأُصْلِيهِ سَقَرَ (٢٦) وَمَا أَدْرَاكَ مَا سَقَرُ (٢٧) لَا تُبْقِي وَلَا تَذَرُ (٢٨) لَوَّاحَةٌ لِّلْبَشَرِ (٢٩) عَلَيْهَا تِسْعَةَ عَشَرَ (٣٠)

[This wrongdoer], I will soon cast him into Hell. And what do you know what Hell is? It will not show mercy33 nor spare anyone. It scorches the skin. Over it are nineteen.34 (26-30)

وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى لِلْبَشَرِ (٣١)

–35We have appointed none but angels as the keepers of Hell and have mentioned their number only to make it a test36 for those who do not believe. So that the People of the Book receive assurance from this, the believers may increase in their faith and that the People of the Book and the believers have no doubt about it and those among the [People of the Book] who have the ailment [of jealousy] in their hearts and the disbelievers [make fun of this and] say: “What does God mean by this mention?” 37 In this way, God [according to His law] leads astray whom He pleases and guides whom He pleases.38 [They should never have any misconception about their knowledge; the fact is that] no one knows the armies of your Lord except He.39 And this [narrative40] is just a reminder for man. (31)

كَلَّا وَالْقَمَرِ (٣٢) وَاللَّيْلِ إِذْ أَدْبَرَ (٣٣) وَالصُّبْحِ إِذَا أَسْفَرَ (٣٤) إِنَّهَا لَإِحْدَى الْكُبَرِ (٣٥) نَذِيرًا لِّلْبَشَرِ (٣٦) لِمَن شَاء مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ (٣٧) كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ (٣٨) إِلَّا أَصْحَابَ الْيَمِينِ (٣٩) فِي جَنَّاتٍ يَتَسَاءلُونَ(٤٠) عَنِ الْمُجْرِمِينَ (٤١) مَا سَلَكَكُمْ فِي سَقَرَ (٤٢) قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (٤٣) وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ (٤٤) وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ (٤٥) وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ (٤٦) حَتَّى أَتَانَا الْيَقِينُ (٤٧)

[This not a matter of making fun of or asking to hasten it.] Certainly not! The moon bears witness and the night also when it turned its back and the morning when it shines forth that this matter [of the Day of Judgement] is from among the great matters narrated to warn man41 for every person who wants to advance forward [to accept it] or wants to turn away [from it after denying it]. Every soul [on that Day] shall be held in pledge for its deeds42 except the people of the right hand.43 They will be in gardens. They will be inquiring after these wrongdoers: “What has brought you into Hell?” They will reply: “[It was our misfortune that] we were not among those who prayed nor did we feed the poor; we used to quibble with these quibblers and used to deny the Day of Reckoning44 till there came the moment of certainty. (32-47)

فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ (٤٨) فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ (٤٩) كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ (٥٠) فَرَّتْ مِن قَسْوَرَةٍ (٥١) بَلْ يُرِيدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُؤْتَى صُحُفًا مُّنَشَّرَةً (٥٢) كَلَّا بَل لَا يَخَافُونَ الْآخِرَةَ (٥٣) كَلَّا إِنَّهُ تَذْكِرَةٌ (٥٤) فَمَن شَاء ذَكَرَهُ (٥٥) وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاء اللَّهُ هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ (٥٦)

At that time, no intercession of [their] intercessors will be of any use to them.45 What then is the matter with them that they are turning away from this reminder,46 as though they are frightened asses fleeing from a lion? Each one of them, in fact, desires that [instead of a prophet sent forth], he be handed open scrolls.47 Certainly not! [This never happened in the past nor will it ever happen in the future]; in fact [the truth is that] they have no fear of the Day of Judgement. [Do not go after them], never! This is only a reminder. So let him, who wants, take heed – and they will not take heed unless God [according to His law] so wants48 – [so let him, who wants, take heed]. He alone is pious and worthy of being forgiven by his Lord. (48-56)

Kuala Lumpur

12th February 2010

(Translated by Dr Shehzad Saleem)

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1. The actual word is: مُزَّمِّلُ. It is actually مُتَزَّمِّلُ and the letterت  has been assimilated into ز. Similar, is the case with the word مُدَّثِّرٌ of the next sūrah. This picture of the Prophet (sws) vividly portrays his state after he received a cold response from his people. In such a situation, a person quite naturally relishes seclusion and in this state of solitude, his shawl is his greatest refuge to which he retreats to detach himself from the rest of the world. Imām Amīn Ahsan Islāhī writes:

Such generally is the situation of a person who is worried because of the circumstances he is facing and is also disgruntled with the people around him. The Prophet (sws) was warning people of the punishment which was looming over them; however, these people were so indifferent and averse to this message that they would pounce on the Prophet (sws) and regard his sympathy and anxiety to be mere madness, what to speak of listening to this message. In such circumstances, it was but natural for the Prophet (sws) to remain worried and thoughtful, and in this state of anxiety, a person’s greatest sympathizer is his shawl, as indicated earlier. He can just wrap himself in it whenever he wants and dissociate from his fellow brethren and associate more closely with his Creator. It also needs to be kept in consideration that a shawl was an essential part of the Arabic dress of those times, and the Prophet (sws) would also keep a shawl with him. (Amīn Ahsan Islāhī, Tadabbur-i-Qur’ān, vol. 9, 22)

2. Night here refers to its last half in which a person gets up after sleeping for sometime. The Qur’ān has explained this in the succeeding verses. Getting up at that time is a difficult proposition. One can also be late in this; for this reason the time for this has been extended. However, it is evident that standing for the whole of the last half is the most rewarding of all.

3. The details of this recital mentioned in various narratives show that the Prophet (sws) used to recite the Qur’ān slowly and distinctly in a melodic voice. He would pause at the end of the verses to respond to their message: at verses which expressed the wrath of Allah, he would seek his refuge and at verses which expressed Allah’s mercy and providence, he would express his gratitude. At verses which directed him to bow down before the Almighty, he would prostrate himself before Him.

4. The burden refers to the second phase of his mission (indhār-i ‘ām: the phase of open warning) in Makkah. It is called a heavy word because from this open warning sprouted the later phases of migration and acquittal as well as armed conflict of this mission. The intensity of these phases is known to every student of the Prophet’s history and of those of his companions.

5. The actual words أَشَدُّ وَطْئًا mean strongly grounding the feet. However, it is evident that they refer to the inner state of a person, and have been translated while keeping this in consideration. Imām Amīn Ahsan Islāhī writes:

… It is indeed very difficult to get up at this time since one’s sleep is dearest to one at this time; however, if a person is able to overcome this trial, then no time is more favourable for him to remember God and to understand His Book. A person who is blessed by the Almighty with the urge to get up at this blessed time is indeed very fortunate: firstly, he finds in himself the power and strength to overcome his base desires which become instrumental in making him capable of reforming and rehabilitating his soul; secondly, the Almighty Who is the Creator of night and day has reserved this time for sending down His blessings and favours and the doors to these blessings are opened for those who value it and come to the presence of God to ask for His mercy and blessings. (Amīn Ahsan Islāhī, Tadabbur-i-Qur’ān, vol. 9, 25)