al-Muzzammil is the seventy-third chapter of the Qur'an, containing 20 verses, which are recognized by Muslims as the word of God. Al-Muzzammil takes its name from the reference to prophet Muhammad, in his cloak praying at night, in the opening verses of the chapter. Many commentators claim that “The Enfolded One” is a name for Muhammad, used throughout the Qur'an. In the beginning of this surah, God prepares Muhammad for an important revelation. In preparation for this revelation, God loosens the strict regulation on night prayer. Muhammad is then instructed to be patient for the disbelievers will be punished in Hell, as exemplified by a story of Pharaoh's punishment.
Content
In the beginning of Al-Muzzammil, God expounds upon the merits of night prayer in the First Meccan Period. Muhammad, and subsequently the Muslim community, is commanded to “stay up throughout the night, all but a small part of it, half, or a little less, or a little more; recite the Qur’an slowly and distinctly.” During the First Meccan Period, the total Qur'anic revelation was brief enough to recite during the night. As such, it was expected of Muslims to recite the Qur'an in full during the night. The night prayer was of such importance, because the believer's focus on prayer and separation from any distraction was believed to “make a deeper impression” on the believer. However, as time passed, the Qur'an continued to grow, and by the time ayat 20 was revealed, the Qur'an was too long to fully recite during the night. Consequently, God relaxes his prior command to recite the Qur'an at night. Muhammad is told to pray what is easy for him during the night, but to continue to pray throughout the day.
Meccan vs. Medinan Sura
Quran 73 is split between Mecca and Medina, with the majority of its ayat being revealed in Mecca and its final verse being revealed in Medina. In his famous “Geschichte des korans”, Theodor Nöldeke places this Sura in the First Meccan Period with the exceptions of ayat 10, 11 and 20 which were added at a later time. There are three major textual suggestions that Q73:20 is Medinan and not Meccan. Firstly, there is a clear discrepancy in the length of ayat 1-19 and verse 20, with the first 19 verses being short and verse 20 being a paragraph in length. This is a trend through the Qur'an; verses revealed in Mecca are shorter, as Muhammad is more focused on spreading the message of Islam, and the verses revealed in Medina are longer as Muhammad attempts to outline the idealMuslim society. Secondly, there is a change in how Allah is referenced. In the first 19 ayat, Allah refers to himself mostly as “We” and “your Lord.” In ayat 20, there is a change in voice as Allah begins to refer to himself in the third person “He.” This grammatical shift is called an iltifat, and is used for rhetorical purposes to arouse the reader's attention. The reference to fighting, further gives Credence to it being Medinan. Finally, the Arabic verses 1-19 contain an end rhyme. Verse 20 breaks this end rhyme, suggesting that it was revealed at a different time.
Placement and coherence with other surahs
The idea of textual relation between the verses of a chapter has been discussed under various titles such as nazm and munasabah in non-English literature and coherence, text relations, intertextuality, and unity in English literature. Hamiduddin Farahi, an Islamic scholar of the Indian subcontinent, is known for his work on the concept of nazm, or coherence, in the Quran. Fakhruddin al-Razi, Zarkashi and several other classical as well as contemporary Quranic scholars have contributed to the studies. This surah belongs to the last group of surahs which starts from SurahAl-Mulk and runs till the end of the Quran. According to Javed Ahmad Ghamidi
