Surah 73: Al-Muzzammil | Original English Commentary | Project Illumine

Part 1: Dr. Khaled Abou El Fadl presents his original Quranic commentary on Surah 73: Al Muzzammil, one of the earliest revealed chapters of the Quran. As part of the Project Illumine: The Light of the Quran series, this presentation of the chapter-by-chapter meaning of the Quran is the fruit of a lifelong dedication to the study of every tafsir of the Islamic tradition coupled with intense dhikr to open the deeper meanings of the surahs. This is the thirteenth surah that has been covered in this unique approach to covering the Quran, driven by the desire to understand the message that ignited the passion of the early Muslims during the time of the Prophet Muhammad. In the introduction, Executive Director Grace Song answers the question of where to start on the journey to come closer to God. Q&A is Part 2. Presented at The Usuli Institute (www.usuli.org) on 16 February 2021. For a list of all previous classes, visit: www.usuli.org/...

[@stephenconnolly1830]

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

[@rubinaghoor5299]

Subhan Allah. Your words go straight to the heart. Alhamdulillah.

[@aborgeshonorato]

Thanks again Sis you are brilliant

[@aborgeshonorato]

Mashala