Note 1
The expression muzzammil has a meaning similar to that of muddaththir, which occurs at the beginning of the next surah: namely, "one who is covered [with anything]", "enwrapped" or "enfolded [in anything]"; and, like that other expression, it may be understood in a concrete, literal sense - i.e., "wrapped up in a cloak" or "blanket" - as well as metaphorically, i.e., "wrapped up in sleep" or even "wrapped up in oneself". Hence, the commentators differ widely in their interpretations of the above apostrophe, some of them preferring the literal connotation, others the metaphorical; but there is no doubt that irrespective of the linguistic sense in which the address "O thou enwrapped one" is understood, it implies a call to heightened consciousness and deeper spiritual awareness on the part of the Prophet.

Note 2
Thus Zamakhshari, relating the phrase illa qalilan ("all but a small part") to the subsequent word nisfahu ("one-half thereof", i.e., of the night).

Note 3
This, I believe, is the closest possible rendering of the phrase rattil al-qur'ana tartilan. The term tartil primarily denotes "the putting [of something] together distinctly, in a well-arranged manner, and without any haste" (Jawhari, Baydawi; also Lisan al-Arab, Qamus). When applied to the recitation of a text, it signifies a calm, measured utterance with thoughtful consideration of the meaning to be brought out. A somewhat different significance attaches to a variant of this phrase in 25:32, applying to the manner in which the Qur'an was revealed.

Note 4
Lit., "are strongest of tread and most upright of speech".

Note 5
For this rendering of the term wakil, see surah 17, note 4.

Note 6
Cf. 74:11 and the last sentence of the corresponding note 5.

Note 7
Explaining this symbolism of torment in the hereafter, Razi says: "These four conditions may well be understood as denoting the spiritual consequences [of one's doings in life]. As regards the 'heavy fetters', they are a symbol of the soul's remaining shackled to its [erstwhile] physical attachments and bodily pleasures…: and now that their realization has become impossible, those fetters and shackles prevent the [resurrected] human personality (an-nafs) from attaining to the realm of the spirit and of purity. Subsequently, those spiritual shackles generate spiritual 'fires' inasmuch as one's strong inclination towards bodily concerns, together with the impossibility of attaining to them, give rise, spiritually, to [a sensation of] severe burning...: and this is [the meaning of] 'the blazing fire' (al-jahim). Thereupon [the sinner] tries to swallow the choking agony of deprivation and the pain of separation [from the objects of his desire]: and this is the meaning of the words, 'and food that chokes', And, finally, because of these circumstances, he remains deprived of all illumination by the light of God, and of all communion with the blessed ones: and this is the meaning of the words 'and grievous suffering' . . . But [withal,] know that I do not claim to have exhausted the meaning of these [Qur'an-]verses by what I have stated [above]…"

Note 8
See the first part of 14:48, and the corresponding note 63, as well as note 90 on 20:105

Note 9
This is probably the oldest Qur'anic reference to the earlier prophets, to the historic, continuity in mankind's religious experience, and, by implication, to the fact that the Qur'an doe not institute a "new" faith but represents only the final, most comprehensive statement of religious principle as old as mankind itself: namely, that "in the sight of God, the only [true] religion is [man's] self-surrender unto Him" (3:19), and that "if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him" (3:85).

Note 10
In ancient Arabian usage, a day full of terrifying events was described metaphorically as a day on which the locks of children turn grey"; hence the use of this phrase in the Qur'an. Its purely metaphorical character is obvious since, according to the teachings of the Qur'an, children are considered sinless - i.e., not accountable for their doings - and will, therefore, remain untouched by the ordeals and terrors of the Day of Judgment (Razi).

Note 11
Lit., "of those who are with thee". With this concluding passage, the discourse returns to the theme of the opening verses, namely, the great spiritual value of praying at night.

Note 12
Lit., "count it", i.e., the length of your vigil.

Note 13
This reference to "fighting in God's cause" has induced many commentators to assume that the whole of verse 20 was revealed at Medina; that is, years after the rest of the surah: for, the principle of "fighting in God's cause" (jihad) was introduced only after the Prophet's hijrah from Mecca to Medina. This assumption must, however, be dismissed as unwarranted. Although there is no doubt that jihad was first sanctioned during the Medina period, the sentence in question is clearly expressed in the future tense: "in time there will be" (sayakun) - and must, therefore, as Ibn Kathir points out, be understood as a prediction of future circumstances. With all this, the above passage stresses the necessity of avoiding all exaggeration even in one's devotions.

Note 14
For an explanation of the term zakah - of which the above is the earliest Qur'anic instance- see surah 2, note 34.