'In the name of Allah, the Most Gracious, the Most Merciful'

Surah Al-Muzzammil

Its purpose is to inform that the merits of good deeds repel dangers and calamities, and lighten heavy burdens. Especially standing before the Exalted King, and dedicating oneself to His service in the darkness of nights. For He is the best deity for accepting actions and words, and for erasing the shadows of misguidance. He is the greatest helper in patience and endurance, for what may come from hardships in the abode of transience, the fortress, and departure. Its name, Al-Muzzammil, is the clearest indication of this statement. ('In the name of Allah') is sufficient for whoever relies on Him in all situations. ('The Most Gracious') who encompasses with the blessing of existence and the guidance of the rightly guided and the misguided in all situations. ('The Most Merciful') who has specifically granted His party success in words and actions to lead them to the abode of perfection.

When it was previously mentioned in the last part of Al-Jinn regarding the glorification of revelation, and that among its glorification is the protection of the one sent with it from all the afflictions that may hinder him from conveying it, with what he has, glorified is He, of encompassing knowledge and power, and the commendation of His Prophet whom He chose for His message and the insight into what He intended of His unseen, blessings and peace be upon him. This begins with the undertaking of the burdens of Prophethood by conversing with this revelation in times of intimacy and solitude with loved ones, and the openness and clarity for whoever knocks at the door, for the elevation and the return, the one preparing to carry the burdens of the message, and the one strengthened against the weights of dealing with the people of misguidance. He said, expressing with the appropriate tool for closeness and distance, that it is not said after it except matters that are of the utmost greatness. He indicated that he, blessings and peace be upon him, is intended for the utmost closeness with matters that are far removed from the grasp of creation due to their being miraculous to the norms and contradictory to the usual occurrences. As for the covering, although it is one of the tools for that, it is among the ordinary matters. It is less than what is intended for the preparation for that readiness. And with the covering being contrary to standing in prayer: "O you who wraps himself up" (Ya ayyuha al-muzzammil), meaning the one who concealed his person and hid his matter and what We commanded him with - as indicated by the covering which denotes wrapping in a garment around the entire body and hiding and remaining in one place. And because he would be lying on the ground, as he, blessings and peace be upon him, said regarding the martyrs of Uhud: "Wrap them in their garments and their blood." With the indication of concealment also by the merging of the 'ta' of the verbal noun, and perhaps the merging indicates that the covering with the garment did not encompass the entire body, as will come in Al-Muddathir. Although there is also an indication in it of the good news of strength for carrying the burdens of what is intended, from their saying: "Zamala" (to wrap) the thing - if he lifted it and carried it, and 'izdimal' (to cover) means to bear the thing. I carried the man on the camel and others - if I placed him upon it, and from 'zamalat' (the animal) in its running - if it became energetic, and the 'zamil' (the one who wraps) from the wild donkeys which seems to be vigorous in its energy, and a strong man is called 'izmil', and the 'zamilah' (the one who wraps) is a camel that a man uses to carry his food and belongings upon it. It is said about the knowledgeable man regarding the matter: he is the son of its zamilah. Ibn Ata said: O you who is hidden, what you reveal upon him from the traces of specificity! This is the time of its unveiling. And 'Ikrimah said: O you who has carried this matter. And Al-Suddi said: He meant, O you who is sleeping. Others said: This was at the beginning of the revelation of Prophethood, and Al-Muddathir was at the beginning of the revelation of the message. Then he was addressed afterward as the Prophet and the Messenger.