Meccan [except for verses 10, 11, and 20 which are Medinan] and its verses are 19, and it is said 20 [revealed after Al-Qalam]. 'In the name of Allah, the Most Gracious, the Most Merciful.'

Al-Muzzammil, the one who is wrapped up, meaning he is wrapped in his garments, by merging the ت (taa) into the ز (zaa):

And similarly, Al-Muddathir in Al-Mutadathir. It is recited: Al-Muzzammil in its original form and Al-Muzzammil with a softened ز (zaa) and an opened م (meem) or a broken م (meem). It is as if it is a name of a doer or a passive participle, from زمله (zamalahu), meaning the one who has been wrapped by another or has wrapped himself. The Messenger of Allah, blessings and peace be upon him, was sleeping at night wrapped in a cloak, then he was awakened and called to what he was being summoned to.

[Mahmood said: "He is the one wrapped in his garments like Al-Muddathir and was called to what he was being summoned to..." Ahmad said: As for his first statement that the calling to him in that way is to mock the state he was in, and his citing of the mentioned verses, it is an error and a lack of respect. Those who consider the customary address of Allah, the Exalted, to him in honor and respect know the invalidity of what Al-Zamakhshari imagined. The scholars have said that he was not addressed by his name in calling, and that is one of his special characteristics, honored and esteemed, unlike other messengers. So where is the mockery in addressing him in a derogatory manner, by his name, and citing verses that were said in contempt of rough, barefooted shepherds? I disassociate myself from that and hold him in high regard, blessings and peace be upon him. I have mentioned in his words:

"Said has brought it, and said is included."

What I have encountered from the words of Ibn Khuruf the grammarian refutes Al-Zamakhshari and corrects his opinion in his detailed classification, and his injustice in shortening the meanings of Sibawayh's words, to the extent that Ibn Khuruf called it 'the program', and he recited upon it:

"Said has brought it, and said is included... This is not how you bring the camels, O Said."

As for what he transmitted that this was in the cloak of Aisha, may Allah be pleased with her, it is far-fetched, for the Surah is Meccan, and the Prophet, blessings and peace be upon him, married Aisha, may Allah be pleased with her, in Medina. The correct interpretation of the verse is what he mentioned last, for that was in the house of Khadijah when he was first addressed by Gabriel. This is how the authentic hadiths have come, and Allah knows best.

The state he was in, wrapped in his cloak and preparing for the heaviness of sleep, is like one who does not care about matters or concerns. Do you not see the saying of Dhul-Rumma:

"And how many a time my she-camel has passed through a wilderness... and one who is sleeping through his night wrapped up?"

[From Dhul-Rumma. "And how many" means how many good things, and it is most often used with "from" as in: "And how many from such and such." The wrapped one is the one wrapped in his garments when he sleeps a lot. He says: Many of the wildernesses have been crossed by my she-camel and have walked through them, and many are those who are sleeping and oblivious of their night—meaning the wilderness or the she-camel—lazy about what is of great importance. Thus, the wrapped one is a metaphor for that.]

He means: the lazy one who does not rise to great matters and the burdens of calamities, nor carries the burdens and difficulties. And similarly:

"So you are with it the one who is wrapped in the heart, awake when the night of the tumult sleeps."

[And I have stealthily passed through the darkness with a skin... strong among the youth, not burdened.

Among those who have carried it, there are those who are weak... your love has bound me, so it has not loosened.

I carried it on a night that was heavy... unwilling, and she tied her girdle without loosening it.

So she brought it to the one who is wrapped in the heart, awake when the night of the tumult sleeps.]

For Abu Kabir al-Hudhali, describing Ma'bat Shar, and his name is Jabir ibn Thabit. Al-Hudhali married his mother after Jabir, so he feared him. He incited him to kill him, so he went out trying to do that but was unable. He praised him for his bravery and intelligence, saying: 'I walked at night in the darkness with a young man, meaning with a lad who approaches matters without concern, planning, or fear of the outcome, with boldness, endurance, meaning: tough and patient, not burdened, meaning: light in movement, free from anything that would cause weakness or hesitation.' He clarified this by saying: 'from among those who carried.' That is, he is among those who were carried, meaning the women carried him, or he is one of the young men who were carried by the women. He singled out the pronoun 'him' in consideration of the word 'from' and implied the meaning of being conceived, so he used 'with' to indicate this, otherwise, it would be self-referential. 'Al-Habbak' is the plural of 'habak' like 'khuzam' or the plural of 'habik' or 'habika,' which are the threads with which the belt is woven. 'Al-Mahbal' is the one called upon with 'al-mahbal,' meaning, bereavement and loss. 'Al-Ghabr' - with the damma and then the shadda - means the residue of menstruation and others, and likewise 'al-ghabr' - with the damma and the fatha with the sukoon. 'Al-Ghabir' means the remaining and the gone. It is permissible that 'ghabr' is the plural of 'ghabir,' and 'ghabr' means to remain and go, meaning: his mother did not carry him during the time of the remaining menstruation. 'Murdi' is one of the attributes specific to the feminine, and it is common to strip it of the ta, so what is here is contrary to the common. 'Al-Ghaylah' is when a man impregnates his wife while she is nursing her child: he becomes ill, so 'al-Mughail' is the one who causes illness by 'al-ghaylah.' In a hadith of Muslim: 'I almost forbade 'al-ghaylah' until I remembered that the Romans and Persians do that and it does not harm their children.' The analogy in 'mughail' is like 'muqim' and 'mubin' and 'mu'in,' but it came in its original form as an exception for necessity. It was narrated as 'Mu'adhdhal,' meaning with me and an impediment for the doctors. 'Wa'za'dahu' - like 'dh'irahu' - if he frightened him, he is 'maz'ud' and 'madh'oor,' so 'al-Maz'udah' is the frightened one. The fright of the night is a mental metaphor: like 'I drank from the cup.' The fear, in reality, is the woman. It is narrated in the accusative as a state, but it loses the mention of the night, unless it is estimated that it is described as dark. 'Al-Nitaq' is what is tied around the waist. 'Hawsh al-Fu'ad' with the damma means the wildness of the heart due to its sharpness and intensity and its aversion to people. The wild man and the wild one: who avoids people, with a distended belly, thin and emaciated: 'sahdan' - with two dammas - meaning much sleeplessness, that is, wakefulness: and attributing sleep to the night is a mental metaphor, and the sleeper is 'al-Hujal': he is the tall foolish man. From the experience of the Arabs: when a woman becomes pregnant with her child unwillingly and unprepared for intercourse: her child is born noble. It was narrated from a mother of 'Ta'abbata Sharran' that she said about him: 'By Allah, he is the devil; I have never seen him laughing, nor has he hesitated about anything in his youth except he did it. And I indeed carried him on a dark night, and my belt was tight, and that indicates his nobility and bravery.'

And in their proverbs:

'Saad brought them forth and Saad is encompassed... This is not how you bring forth, O Saad, the camels.' This is from Malik ibn Zayd Munat addressing his brother, who had married his wife but Saad did not manage the affair of the camels well. He said: 'Saad brought them to the water while he was wrapped up in his clothes, not rolled up.' He mentioned the apparent in place of the hidden: there is a kind of reproach in it.

'Not like this do you bring them,' meaning: you lead them to the water, and he was turning away from it, so he turned to him, and his calling was the calling of one far away: indicating that he is dull.

And the right of this letter of indication is to enter upon the demonstrative pronoun. However, it was presented before the letter of comparison out of eagerness and concern for the indication. It is narrated instead of the second part: O Sa'd, what is narrated about this is like the camels. And that is a demonstrative pronoun, and this verse has become a proverb for everyone who does not properly fulfill the responsibility of what he has taken on. He criticized him for being wrapped in his cloak, and made that contrary to being firm and steadfast. He was commanded to choose the night vigil over sleep, and to choose to roll up his garments over being wrapped, and to lighten himself for worship and striving in the way of Allah. Certainly, the Messenger of Allah, blessings and peace be upon him, rolled up his garments for that purpose with his companions in the right way, and they devoted themselves to reviving their nights, rejecting sleep and comfort. They struggled in it until their feet swelled and their colors changed, and the signs appeared on their faces, and their matter reached a point where their Lord had mercy on them, so He lightened it for them. It was said that he was wrapped in a cloak of 'Aisha. It is said: How could this be while the surah is Meccan? She was asked: What was his wrapping? She said: It was a cloak fourteen cubits long, half of it on me while I was sleeping and half of it on him while he was praying. She was asked: What was it made of? She said: By Allah, it was neither silk nor fine wool nor coarse wool, nor was it made of cotton or wool: its warp was hair and its weft was cotton. It was said: He entered upon Khadijah, and he was terrified at first when Gabriel came to him, and his limbs were trembling. He said: Wrap me, wrap me, thinking that he was being attacked. While he was in that state, Gabriel called out to him: O you who is wrapped up. And from 'Ikrimah: the meaning is: O you who has taken on a great matter, meaning: has borne it. And 'zammal' means: to carry. And 'izdammal' means: to bear it. And it was recited: 'Stand the night' with the 'm' pronounced and unpronounced. 'Uthman ibn Jinni said: The purpose of this movement is to convey it by avoiding the meeting of the two still sounds, so whichever movement is made, the purpose is achieved. 'Half of it' is in place of 'the night.' And 'except a little' is an exception from 'half,' as if he said: Stand less than half of the night. The pronoun in 'from it' and 'upon it' refers to 'half,' and the meaning is: the choice between two matters, between standing less than half of the night in total, and choosing one of the two matters, which are either less than half or more than it. And if you wish, you could make 'half of it' a substitute for 'a little,' and it would be a choice between three: between standing the whole half, between standing less than it, and between standing more than it. And 'half' was described as little in relation to the whole. And if you wish, you could say: When the meaning of 'Stand the night except a little' is replaced by 'half of the night,' stand less than half of the night, the pronoun in 'from it' and 'upon it' returns to less than half, as if it were said: Stand less than half of the night. Or: Stand less than that least or more than it a little, and the choice would be beyond half between it and a third.

It is permissible, if you replace half of it with a little and interpret it as such, to make the second little mean half of the half: which is a quarter, as if it were said. Or reduce from it a little half of it. And you make the addition on this little, meaning the quarter, half of the quarter as if it were said: or add to it a little half of it. It is permissible to make the increase because it is absolute, completing the third, so it would be a choice between half, a third, and a quarter. If you say: Was the standing a duty or a voluntary act? I say: From Aisha, may Allah be pleased with her, that Allah made it voluntary after it was an obligation. And it is said: It was obligatory before the five daily prayers were made obligatory, then it was abrogated by them except for what they volunteered. And from Al-Hasan: Standing for a third of the night was obligatory, and they were upon that as a tradition. And it is said: It was required, and the choice occurred in the amount, then it was abrogated after ten years. And from Al-Kalbi: A man would stand until dawn out of fear that he would not preserve what is between half and a third and two-thirds. And some said: It was voluntary, as evidenced by the choice in the amount, and by His saying, 'And in the night, perform prayer as an additional act for you.'

The recitation of the Qur'an: reading it with calmness and deliberation, clarifying the letters and elongating the movements, until what is recited resembles a well-articulated mouth: which is the one with clear teeth resembling the light of the daisy, and that he does not rush it nor recite it in a hurried manner. As Umar, may Allah be pleased with him, said: The worst of walking is rushing. And the worst of reading is hurriedness, until the recited resembles in its continuity a mouth with clear teeth.

I was asked about the recitation of the Messenger of Allah, blessings and peace be upon him? She said: Not like your hurried recitation, if the listener wanted to count its letters, he would count them. And 'Tartil' is an emphasis on the obligation of the matter, and that it is necessary for the reader.