2. Ibn `Abbas said that that the Prophet was enwrapped in a blanket – after a rough treatment by the pagans - when these verses were sent down (Ibn Kathir).

What Asad has to say in a longer note may be rephrased as follows: The term “muzzammil” definitely has, (apart from the literal), metaphorical connotation; viz., “wrapped up in oneself,” implying a call of heightened consciousness and deeper spiritual awareness on the part of the Prophet.

3. The “salah al-tahajjud” was “wajib” on the Prophet alone, being supererogatory (nafl) for the rest of the Ummah (Ibn Kathir). However, Qurtubi points out, there is no consensus to the effect that it was obligatory on the Prophet.

In any case, it appears it was at the start obligatory on all since this is an early Makkan revelation, until the five-daily Prayers were made obligatory during “mi`raj” which took place perhaps during the last year of Makkan stay (Ma`arif).

With regard to the importance of tahajjud, we have several traditions. One in Muslim says,

“Our Lord descends down to the heaven closest to the earth every night when a third of the night is left and says, ‘Who will call Me that I may respond to him. Who will ask me that I may grant him. Who will seek forgiveness from Me that I may forgive him.”

As for the best time for tahajjud, it is anytime after Salah al-`Isha but the preferable is anytime after midnight, and the best of all times, the last third part of the night (Qurtubi).

`Abdullah ibn `Umar reported about himself, as in the Sahihayn:

“I was in my early youth and used to sleep in the Prophet’s mosque during his life. I dreamed that two angels took me to the Fire, and lo, it was folded upon itself like the folding of a well. And it had two horns. I found some people there that I knew. I began to say, ‘I seek Allah’s refuge from the Fire.’ Then a third angel met us. He said, ‘You need not fear.’”

(Another report adds that the third angel told the other two, “Let him alone).”

“I mentioned this to Hafsa (his sister) and she to the Prophet. He remarked, ‘`Abdullah is a nice person, only if he would Pray at night.’”

Salim said that thereafter `Ibn `Umar did not sleep at night but for a short time (Qurtubi).

The above version is from Muslim (Au.).

There are secrets of the soul during salah al-tahajjud whose details one may seek from the “companions of solitude” (Thanwi).

4. Ibn `Abbas, Hasan and Qatadah said that the Prophet and his Companions stood for the night vigil for almost a year, to such lengths that their feet got swollen until Allah revealed, “Therefore, recite of the Qur’an, so much as easily possible.” Some others have said that they kept the night vigil for ten years before the relaxation ayah came (Ibn Jarir, Qurtubi, Ibn Kathir).

5. Or, in a calm, distinctive, unhurried, rhythmic tone.

`A’isha describe the Prophet’s recitation. It used to be done unhurriedly, in slow pace, lengthening the syllables and stopping at the end of each verse. And a report preserved by Ahmad, Abu Da’ud, and Tirmidhi - who declared it trustworthy - says,

“A companion of the Qur’an will be told, ‘Recite the Qur’an and ascend; and recite as slowly as you used to recite in the world; your final destination will be the last verse that you recite’” (Qurtubi, Ibn Kathir).

Another tradition preserved by Bukhari and others says,

“He is not of us who does not chant the Qur’an.” The narrator also added, “(He who) does not recite it aloud” (Ibn Kathir).

6. The revelation weighed heavy on the Prophet when it came down (Ibn Jarir).

The Prophet was asked, as in a report of Ahmad and others, what did it feel like when the revelations came. He answered,

“Yes, I hear clattering of chains and I fall silent at that moment. And, never it happened that the revelation came but I thought that my body will burst asunder.”

At other times the weight of the revelation could be observed on the camel he was riding. It would crouch down, and place its neck on the ground (Ibn Kathir and others).

The revelation was heavy on the Prophet for another reason: the demand to spread it across and bring people closer to Allah (Alusi, Thanwi).

Thus, standing in Prayers during the night, was in preparation of the Qur’anic revelations and their demands (Au.).

7. The great majority of the Salaf have said that any rising up by night for reasons of prayer is considered as “nashi’ah.” Thus, it covers the whole night after `Isha (Ibn Jarir, Ibn Kathir).

Yusuf Ali remarks: “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?”

8. That is, the effects of night prayer leave greater impression on the heart than those of the day (Ibn Jarir).

Or, perhaps, it is easier to suppress the carnal self in the stillness of the dark, devoted to remembrance of Allah (Thanwi, reworded).

9. Or, as Tafhim translation puts it: “Makes the speech most upright and sound.”

Various other meanings have been offered for the words “aqwamu qila”: (a) (night-time recitation) offers a better understanding, (b) easier time to remember the words, (c) generally, a better time-frame (for recitation), etc. (Ibn Jarir).

10. Two opposite but reconcilable meanings have been attributed to the words “sabhan.” Ibn `Abbas said that the Prophet was to free his nights for Prayers because during the day he had long hours during which he could rest. However, others have thought that the meaning is that since he is busier during the day, attending, primarily, to the works of his mission, he should use the hours of the night for Prayers (Qurtubi and others).

11. Hence Maryam was called “butul” because she had cut herself from every occupation that could prevent her from devotions to her Lord (Ibn Jarir, Qurtubi).

12. If we could open the globe, at where Makkah falls, we could look at the opened map and rightly include all parts of it when saying, “its east and west belong to Allah” (Au.).

13. Asad writes: “Explaining this symbolism of torment in the hereafter, Razi says: ‘These four conditions may well be understood as denoting the spiritual connotation [of one’s doing in life]. As regards the ‘heavy fetters,’ they are a symbol of the soul’s remaining shackled to its [erstwhile] physical attachment and bodily pleasures…: and now that the 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] rises to swallow the choking agony of deprivation and the pain of separation [from the object of his desire]: and this is the meaning of the words, ‘and food that chokes.’ And, finally, because of these circumstances 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’anic] verses by what I have stated [here].”

Imam Razi adds the final sentence perhaps to impress that apart from the literal meaning of the passage, other, metaphorical meanings could also be derived, although such derived meanings cannot attain the certainty of the meaning contained in the apparent words (Au.).

14. That is, this is how the mountains will be, a heap of crumbling sand, at this stage of general destruction. Subsequently, it will be reduced to dust, and reduced flat, so that the whole of the earth will be leveled as a single, smooth surface with no ups and downs (Ibn Kathir, expanded).

15. “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, organization, 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?” (Yusuf Ali)

16. Yusuf Ali again: “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 terrible 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 fulfilled.”

The following narrative could be quoted in explanation:

Allah will say, “O Adam!” He will reply, “Here I am, My Lord! All good is in Your hand.” He will say, “Bring out the portion of the Fire.” He will ask, “And what is the portion of the Fire?” He will reply, “Out of every thousand, nine-hundred and ninety-nine.” It is then that children will become old and, every pregnant one will deliver its load; and you will see the people drunk while they will not be drunk; but Allah’s punishment is severe” (Ibn Jarir).

Ibn Jarir quotes a slightly different version of the above report. We have taken it from the Sahihayn. (Au.).

17. Or, as many of the Salaf have said, “The heaven is heavy therewith” (Ibn Jarir). That is, so heavy that it could burst asunder (Au.).