It is less than two-thirds of the night, and the lesser is borrowed, as it is closer to the lesser, because the distance between two things diminishes when they are close, and increases when they are far apart. It has been read: 'and its half and its third' in the accusative, meaning that you stand for less than two-thirds, and you stand for the half and the third: this corresponds to what has been mentioned at the beginning of the surah, regarding the choice between standing for the complete half and standing for the deficient part of it - which is the third - and standing for the excess over it - which is less than two-thirds. It has also been read: 'and its half and its third' in the genitive, meaning that you stand for less than two-thirds and less than the half and the third, which corresponds to the choice between the half: which is less than two-thirds.

And the third: which is less than the half. And the quarter: which is less than the third, and this is the last opinion. And a group of those with you will stand, and Allah determines the night and the day, and no one can determine the night and the day and know their hours except Allah alone. The introduction of His name, glorified and exalted is He, as a subject built upon 'determines': it indicates the meaning of exclusivity in determination, and the meaning is that you cannot determine it. The pronoun in 'you will not be able to count it' refers to the source of 'determines', meaning He knows that it is not correct for you to regulate the times nor can you calculate them accurately and evenly, except that you take the broader for caution: and that is difficult for you. So He has granted you permission to leave the prescribed standing, as in His saying: 'So He has granted you permission and pardoned you.' Now you may engage with them. The meaning is that He has lifted the burden of leaving it from you, just as He lifts the burden from the repentant. And He referred to prayer as reading, because it is part of its pillars, just as He referred to it by standing, bowing, and prostrating. He means: Pray what is easy for you, and what is not difficult from the night prayer, and this abrogates the first, then both were abrogated by the five daily prayers. It has been said that it is the reading of the Qur'an itself, and it has been said: one reads a hundred verses. Whoever reads a hundred verses in a night will not be challenged by the Qur'an.

Whoever recites one hundred verses is recorded among the devout. It was said: fifty verses. The wisdom in abrogation has been clarified. It is the difficulty of standing for the sick, those traveling in the land for trade, and the fighters in the way of Allah. It was said: Allah has equated the fighters and the travelers seeking lawful earnings. And from Abdullah ibn Mas'ud, may Allah be pleased with him: Any man who brings something to a city of the Muslims, being patient and seeking reward, and sells it at the price of his day: he is with Allah among the martyrs. [Narrated by Al-Thalabi from the narration of Farqad Al-Sabakhi from Ibrahim from Ibn Mas'ud, as a statement. Farqad is weak. Ibn Mardawayh connected it mentioning Alqamah ibn Ibrahim and Abdullah and also elevated it. He added: then he recited وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ - the verse]. And from Abdullah ibn Umar: There is no death that Allah has created for me after being killed in the way of Allah that is more beloved to me than dying between the two sides of a saddle: traveling in the land seeking the bounty of Allah. [Narrated by Al-Thalabi from the narration of Al-Qasim ibn Abdullah from his father from Nafi' from Ibn Umar with this wording. Its chain is weak. Ibn Ma'bad narrated it in obedience and disobedience from Ibn Wahb from Yunus from Ibn Shihab from Nafi' that Umar said: 'There is no death that Allah has created for me except that dying as a fighter in the way of Allah is more beloved to me than dying - to the end of it.' And Al-Bayhaqi in Al-Shu'ab in the thirteenth from the route of Abdul Razzaq from Ma'mar from Al-Zuhri from Abdullah mentioned Umar or another said: 'There is no death to the end of it.']. And 'A'lam is a resumption on the assumption of a question about the reason for abrogation وَأَقِيمُوا الصَّلاةَ means the obligatory prayer and the obligatory zakat. It was said: the zakat of Fitr, because there was no zakat in Mecca. It only became obligatory after that. And whoever interprets it as the obligatory zakat makes the end of the surah Medinan. وَأَقْرِضُوا اللَّهَ قَرْضاً حَسَناً may mean: all other charities and may mean: performing zakat in the best manner: by giving the best of wealth and returning it to the poor, considering the intention and seeking the face of Allah, and directing it to the deserving, and may mean: everything done from goodness related to the self and wealth. It is a second object of the verb found. It is a distinction. It is permissible even if it does not occur between two definite nouns, because 'af'al' resembles in its prohibition from the definite article the definite. Abu Al-Samal read: he is better and has greater reward, in the nominative as a subject and predicate:

From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Al-Muzzammil, Allah will remove hardship from him in this world and the Hereafter.' [Narrated by Al-Thalabi, Al-Wahidi, and Ibn Mardawayh with their chain to Abu, may Allah be pleased with him.]