AL-MUZZAMMIL (THE ENSHROUDED ONE) – Presentation of Islam and Quran

INTRODUCTION TO SURAH AL-MUZZAMMIL

Named after the word “المزّمّل al-Muzzammil” in the first verse, meaning “the one who covers himself,” the surah belongs to the Meccan period and is the third surah in the order of the Qur’an’s descent. However, it is ranked 73rd in the official Mushaf. The reason for this placement is the connection between the word “قام kame” in the phrase “لمّا قام lmma kame [when you get up]” in verse 19 of Surah Al-Jinn, which is 72nd in the official Mushaf, and the word “قم kum [get up]” in this Surah. In this way, Surah Al-Muzzammil was placed after Surah Al-Jinn.

Some sources also claim that verse 20 was revealed in Medina. Indeed, when the content of the verse is examined, this view appears rationally acceptable since it mentions provisions that were enacted during the Medinan period. However, some scholars, drawing attention to the Qur’an’s style of describing certain events that are certain to take place in the future as if they had already occurred, argue that a verse cannot be considered Medinan just because it contains Medinan provisions, and that these provisions may have been included in this verse because they were certain to come into force in the future.

Two fabricated stories put forward in classical sources as the reason for the surah’s revelation are as follows:

1- Supposedly, our Prophet was frightened and terrified by Gabriel in the cave of Hira and ran to Hadija and said to her, “زمّلونى زمّلونى cover me, cover me”. These verses were revealed to him while he was covered.

2- An entirely different reason is given in the quotes from Bezzar and Tabarani: Supposedly, the elders of Quraysh gathered in Dar al-Nadwa and said, “Give this man a name and the people will act accordingly.” Then they decided that our Prophet should be called a soothsayer, a madman, a magician, and so on. When our Prophet heard about these things, he was saddened and covered himself with his clothes and wrapped himself in his robe. When Gabriel saw him in this state when he brought the revelation, he said to him, “O you who cover yourself.”

These stories in the classical exegesis are not only baseless but also contrary to reason and the Qur’an. As we have already explained in Surah Al-Alaq, it is contrary to the Qur’an that the first revelation came in the cave of Hira and that our Prophet was frightened and said, “Cover me.” The manner of the first revelation is explained in Surahs Al-Najm and Al-Isra. Secondly, as anyone who carefully reads and understands Surahs Al-Alaq and Al-Qalam will quickly realize, our Prophet did not tell anyone at that time that he had received revelation and had been chosen as a prophet. In short, no one was yet aware of what was happening. Therefore, the claim that there was a meeting in Dar al-Nadwa to discuss naming our Prophet is not true. Our Prophet made the necessary announcement after Surah Al-Muddaththir.

The real reason for the surah’s revelation is that Muhammad, the son of Abdullah, who was chosen as a prophet, was still being educated by Allah. Surah Al-Muzzammil is the third lesson given on the third night. Unfortunately, the time interval between the lessons is unknown. For a proper understanding of the Surah, it must be considered in conjunction with the preceding Surahs Al-Alaq and Al-Qalam. When this Surah was revealed, there was no other revelation to our Prophet other than Surah Al-Alaq and Surah Al-Qalam.

3 / SURAH AL-MUZZAMMIL [THE ENSHROUDED ONE]

Meaning of the Verses:

^1-4O the one who confines himself in his house!¹⁵ Arise by the night – except for a short while; sometimes half of the night sometimes a little more or a little less – and serve! While conveying the Qur’an that is revealed to you, put in order properly! ⁵Indeed, we will cast upon you a very heavy word/the Qur’an.

⁶Night time is more convenient/better in terms of studying in peace, more effective in terms of speaking/communication. ⁷Surely, there is a prolonged occupation for you by day.^{16 8}Remember the name of your Rabb and turn to Him completely! ⁹He is Rabb of the east and the west; of all directions. There is no deity except Him. Therefore, know Him as the One Who “arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it¹⁷”! ¹⁰Be patient over what they say/they will say. And avoid them with good avoidance. ¹¹Leave Me alone with those deniers who are owners of blessings! Give them respite a little.

¹²Indeed, with Us are iron shackles to bind their feet and Jahannah [Hell]. ¹³And a food that chokes, a painful punishment. ¹⁴On that day; the earth and the mountains will convulse; the mountains will melt down and become a heap of sand flowing.

¹⁵Indeed, We have sent you a messenger as a witness upon you, just as We sent a messenger to Pharaoh. ¹⁶But Pharaoh disobeyed the messenger so We seized him with a ruinous seizure. ¹⁷Then how will you guard yourselves from that day which will make children white-haired old men if you disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb despite this? ¹⁸Even the heavens/universe will break apart with the severity of that day. And His promise which He has given to fulfill, will be fulfilled. ¹⁹Indeed, what is mentioned above; the Qur’an is a reminder/what makes you think. Therefore, whoever wills may take a path towards his Rabb.

²⁰Do not doubt, your Rabb knows that you stay awake for less than two-thirds, half, a third of the night. So does a group of those who are with you. Allah determines the night and the day by a measure. He has known that you will not be able to do this duty with ease so eased your duty. Then, learn and teach what is easy of the Qur’an! He has known that there will be those who are ill among you. He has known that some of them will travel through the earth seeking of the bounties of Allah, while some others will fight for the cause of Allah. Then learn teach what is easy from it! Establish/maintain Salah [financial and spiritual support; institutions that enlighten the community],¹⁸ give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established¹⁹! Loan Allah a good loan! And you will find whatever good you send forth for yourselves better and you will find its reward greater with Allah. Ask Allah for forgiveness! Indeed, Allah is the One Who forgives much, shows great mercy.²⁰

Analysis of Verses

Verse 1:

¹ O the one who confines himself in his house!

The word “مزّمّل Müzzemmil” in the verse “متزمّل Mütezemmil” is derived from the transformation of “ت Te” in “متزمّل Mütezemmil” into “ز Ze.” The word means to cover oneself with clothes or anything else. As an idiom, the word means:

Preparation for sleep, putting on one’s underwear and going to bed, covering with a blanket,
Living in isolation, not getting involved in anyone’s affairs.^[1]

The second meaning is emphasized in this verse due to the characteristics of our Prophet. People often gain a reputation based on their behavior in society. In the words of our Lord, Muhammad, the son of Abdullah, who was mentally sound, financially stable, and of superior morals, withdrew from social affairs and became a recluse after his discussion with the members of the Dar al-Nedwa, as mentioned in verses 9-10 of Surah Al-Alaq. Allah then addressed him in this Surah, saying, “O you who cover yourself!” Meaning, “O Muhammad, who has withdrawn into himself, who no longer engages in social matters, who has ceased performing salah/social activities and providing social support!”

Verses 2-4:

^2-4 Arise by the night – except for a short while; sometimes half of the night sometimes a little more or a little less – and serve! While conveying the Qur’an that is revealed to you, put in order properly!

Tertil

The word “tertil” means “the beauty of the order of a thing.” In the language of the Bedouin, this word implies “not mixing one thing with another, not intermingling, like the teeth of a comb, keeping things distinct.” This is the opposite of firm, strong, and tight. For example, the “tertil” of teeth means “a sparse arrangement of teeth,” and this word is also used in Arabic to mean “beautifully arranged teeth.”^[2]

In social life, “tertil” means “the arrangement of words in speech, and of words, paragraphs, or passages in writing, one after the other, slowly, without mixing them together.” Accordingly, the order of the Qur’an refers to “preserving the order of the Qur’an as it was revealed, not mixing one najm with another najm.”

How the Qur’an was revealed and how it should be recited is explained in the Qur’an as follows:

(Isra/ 106) And We have divided the Qur’an into divisions so you may learn and teach to the people in accordance with the expectations and We have sent it down progressively!

This means that the Qur’an should be read and recited in an order and classification according to its subjects, according to the najm, and according to the order of its descent.

In the 32nd verse of Surah Al-Furqan, our Lord declares that He has arranged the Qur’an—that is, He has revealed everything in its proper place, without mixing them together, in an orderly manner. In the first revelations to our Prophet [Al-Muzzammil; 4], the Qur’an was ordered to be kept in order—that is, to keep the najms in order and not to mix them together. But unfortunately, despite all this, the Mushaf we have today is not in proper order. We sincerely and honestly believe that those who are devoted to the Qur’an should conduct deep studies with the Qur’an, arrange it najm by najm, and compile it into a Mushaf with its true surahs, beyond the current understanding of surahs. We expect this effort from them.

Verse 5:

⁵ Indeed, we will cast upon you a very heavy word/the Qur’an.

“Heavy word” refers to the verses of the Qur’an. There are several explanations as to why the verses of the Qur’an are characterized in this way: “a difficult task,” “challenging verses that will descend,” “heavy judgments that will be revealed,” “weighty for our Prophet,” “not light or insignificant,” “very burdensome for the disbelievers and hypocrites,” “permanent,” or “heavy in measure/weighing on the Day of Judgment.”

Verse 6:

⁶Night time is more convenient/better in terms of studying in peace, more effective in terms of speaking/communication.

The word “وطئا vat’en” in the verse means “to trample on the ground,” but it is also used to describe focusing on reflection, concentrating spiritually, and directing attention to the task at hand. To achieve this concentration, our Prophet was advised to rise at night. This is because a few hours of sleep relieve the fatigue of the day, refresh the mind, and leave any lingering problems behind before sleep. Additionally, the silence of the night is very effective in helping to focus attention. The verse emphasizes the need for a calm environment and state of mind in the process of learning and teaching the Qur’an.

Verse 7:

⁷ Surely, there is a prolonged occupation for you by day.

The night is a better time than the day to concentrate and clear the mind. During the daytime, people are occupied with tiring tasks and intense concerns. The sights and noises of the environment can confuse and distract the mind. Thanks to the serenity of the night, the mind is clear, attention is not scattered, and everything is better understood. Those who have been students have likely experienced this in their lives, memorizing and studying at night.

Verse 8:

⁸ Remember the name of your Rabb and turn to Him completely!

“”تبتّل tebettul” in the verse means “to focus only on Allah, to listen only to Him, and to disregard everything else.” This meaning is also mentioned in verse 91 of Surah Al-An’am: “قل الّله ثمّ ذرهم فى خوضهم يلعبون Say, ‘Allah!’ And then leave them to play in their own swamps!”

The original meaning of the word “تبتّل tebettul” is “to cut.” The Arabs say, “بتلت الشّىء beteltu’sh-shay/I cut it off.” The expression “طلّقها بتّة بتّة بتلة tallekaha betteten betleten/he divorced her with three talaqs for sure” is used for a person who separates from his wife and completely severs his relationship with her. The Arabs also have an expression for “given alms” as “وهذه صدقة بتّة بتّة بتلة wa hazihi sadakatun bettetun beteletun/this is an alms whose relationship with its owner is completely severed.” In this expression, the word “betlet” is used in the sense of being completely cut off. Maryam was called “مريم البتول Maryam al-Betul” because she severed her relationship with everything and turned only to Allah. The priest who cuts off all human contact and devotes himself solely to worship is called “متبتّل mutabettil.” In other words, “tebettul” is also used in the sense of asceticism. Since Islam’s understanding of worship differs from that of corrupt religions, verses like 87 of Surah Al-Ma’idah, 27 of Surah Al-Hadid, and some others prohibit asceticism and tebettul in the sense of religious isolation. It is contrary to Islam for some groups to sever their ties with the world to live an ascetic life, withdrawing from the blessings of wealth, property, and spouses.

The tebettul here means to pay attention only to Allah, to recognize no authority other than Him, to walk on the path set by Allah and not to follow anyone else’s direction.

Verse 9

⁹ He is Rabb of the east and the west; of all directions. There is no deity except Him. Therefore, know Him as the One Who “arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it”!

A definite devotion is possible only if one knows, loves, and admires the being to whom one devotes oneself. In this verse, Allah introduces another one of His attributes and warns that He is the only being to whom one can turn, stating that He is both perfect and the Perfector.

Verses 10-11

10, 11: ¹⁰Be patient over what they say/they will say. And avoid them with good avoidance. ¹¹Leave Me alone with those deniers who are owners of blessings! Give them respite a little.

When our Prophet began his mission, the polytheist elders of the Meccan community abandoned their previous respect for him and began to call him derogatory names such as “madman,” “magician,” “poet,” and “abhorrent.” In this verse, he is commanded to distance himself politely from those who made such ugly accusations. This is because our Prophet would meet them again, face to face, and continue delivering his message. If the departure is not courteous, communication may break down, and there is a risk of not being listened to in future encounters. This command will be repeated in later surahs (Qaf 39-40 and Ta Ha 130), and once again, our Prophet will be asked to be patient with them.

However, this command does not mean that he is being asked to give up the cause because he is overwhelmed. Instead, he is asked to respond to his accusers gently, not harshly, to ignore those who are rude, to leave the spoiled ones to their own devices, and to convey his message to the masses with kindness.

In other words, “Leave them to me, you get out of the way, I will deal with them.”

It is noteworthy that the notables of Mecca, described in this verse as “possessors of blessings,” were described in the first revelation, Surah Al-Alaq, as “those who considered themselves rich,” and in the second revelation, Surah Al-Qalam, as “possessors of wealth and sons.” In this verse of Surah Al-Muzzammil, attention is again drawn to the same kind of transgressors. Those who become Taghut are the elite cadres spoiled by wealth who oppress the poor. These elites manipulate societies and drag them in the direction they wish. They do not want any change in the status quo for fear of losing their interests, and they work to ensure that rights and justice do not become living values. The weak are afraid of them, so they follow the direction they want. Many poor people cannot reach the truth because of these Taghuts. This group of transgressors thinks that they are wealthy, associating everything with material wealth, and they deny the Afterlife. Since they do not believe in the Afterlife, they consider whatever they can gain in this world as profit.

It is possible that some of these deniers may come to faith. They should be given time. It should be kept in mind that if they do not make good use of their time, they will be punished by Allah, and there should be no rush in this matter.

As a matter of fact, Khalid, the son of Walid b. Mughîra, who was one of the most notorious of these deniers at the beginning, later became a believer and the standard-bearer of Islam.

Note:

Verses 12 to 20 of the Surah have nothing to do with the first part. They are part of two different Najm and were revealed at a later time. This should be considered while reading.

Verses 12-14:

The objects of torment mentioned in these verses are for the Taghut, whose general behavior has been explained above.

The fourteenth verse is the first to describe the Day of Judgment and how it will begin. On that Day, the earth and the mountains will be shaken by a violent earthquake, and the mountains will be scattered like sand, crumbling into dust. The earth will be flattened, leaving no mount nor any low valley.

Verses 15-19

^{15- 19}Indeed, We have sent you a messenger as a witness upon you, just as We sent a messenger to Pharaoh. But Pharaoh disobeyed the messenger so We seized him with a ruinous seizure. Then how will you guard yourselves from that day which will make children white-haired old men if you disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb despite this? Even the heavens/universe will break apart with the severity of that day. And His promise which He has given to fulfill, will be fulfilled. Indeed, what is mentioned above; the Qur’an is a reminder/what makes you think. Therefore, whoever wills may take a path towards his Rabb.

In this passage, it addresses the elders of Mecca, referring to the relationship between Egypt and Moses, and explains to them that Muhammad, the son of Abdullah, who was raised among them, has been appointed as a messenger. The example of Moses’ messengership is used to remind them that just as Moses was born and raised in Egypt and was one of their own, Muhammad was born and raised in Mecca and lived among the Meccans.

Our Prophet’s testimony to the Meccans can mean two things:

Our Prophet, being one of them, knew the Meccans intimately and was in a position to testify about them.
That our Prophet’s testimony to the Meccans will take place in the Afterlife, in view of verse 143 of Surat al-Baqara.

We are of the opinion that the testimony referred to is in the first sense, as evidenced by the example of Moses and Pharaoh given in the following verse. The relationship between our Prophet and the Meccans is likened to the relationship between Moses and Pharaoh. Just as Moses grew up in the company of Pharaoh, so our Prophet grew up among the Meccans.

In these verses, the polytheists of Mecca are threatened by the example of Pharaoh, who was punished for opposing the messenger sent by Allah. The horror of the Day of Retribution is also depicted very effectively. Descriptions such as even children’s hair turning white with fear and the heavens cracking open are elaborated in the following verses of Surah Al-Haqqah verse 14, Ta Ha 105-107, An-Naml 87, An-Naba 20, and Al-Qari’ah 5. The purpose of describing the horror of the Day of Judgment through different scenes is to guide people towards the truth through the fear factor.

This verse emphasizes that human beings are free to choose right and wrong, and that the verses recited are a warning for those who think, and that whoever wishes can take advice from these verses and find the right path to their Lord.

Verse 20

²⁰ Do not doubt, your Rabb knows that you stay awake for less than two-thirds, half, a third of the night. So does a group of those who are with you. Allah determines the night and the day by a measure. He has known that you will not be able to do this duty with ease so eased your duty. Then, learn and teach what is easy of the Qur’an! He has known that there will be those who are ill among you. He has known that some of them will travel through the earth seeking of the bounties of Allah, while some others will fight for the cause of Allah. Then learn teach what is easy from it! Establish/maintain Salah [financial and spiritual support; institutions that enlighten the community],give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established! Loan Allah a good loan! And you will find whatever good you send forth for yourselves better and you will find its reward greater with Allah. Ask Allah for forgiveness! Indeed, Allah is the One Who forgives much, shows great mercy.

As mentioned at the beginning of the Surah, there are narrations that claim this verse is Meccan, and others that claim it is Madinan. This verse is definitely Madinan in terms of technique and content, as it discusses our Prophet and a group of believers participating in night training, the formation of the Qur’an, foreign trade, fighting in the way of Allah, giving a good loan to Allah, practicing Salah, and paying zakah. In our opinion, it was revealed after verse 106 of Surat al-Tawbah.

This verse does not abrogate the provisions of verses 2-4, as some have suggested, but rather reinforces them in a different manner. It declares that the instructions given to our Prophet in verses 2-4 were fulfilled by him and draws attention to the social structure. Accordingly, those who are engaged in learning and teaching the Qur’an are to follow verses 2-4 just like our Prophet, while those who are not [tradesmen, merchants, hunters, farmers, soldiers, the sick] are to rest at night, attend to their work during the day, and learn and teach only what is easy from the Qur’an.

We explained in our analysis of Surah Al-Alaq that the word “ghiraat,” which is usually translated as “reading,” does not only mean reading, but also means “gathering and distributing, [learning and teaching].”

According to the verse, the Muslims have now finished their period of education and are living what they have learned. In such circumstances, they are asked to read from the Qur’an what is easy for them, what they know, what they can access, and to teach it to others according to their means.

The phrase “Then learn and teach what is easy from the Qur’an,” which appears twice in the verse, has nothing to do with prayer. The verse refers only to reading and teaching the Qur’an. Different opinions have been put forward on the question of what is easy to recite from the Qur’an, and various numbers of verses have been given. We believe that it is better to understand the measure of ease in the verse logically rather than numerically.

It has also been argued that this verse makes worship lighter. However, in our opinion, these views are not correct. The verse commands those who are well-informed to go out to fight, to rush to the front, and during the struggle, to read and recite the Qur’an and as much of it as they know and as much of it as will not interfere with their work.

It is also implied in this verse that no matter how hard people strive, they cannot achieve perfection and that the path of repentance is open: “Ask Allah for forgiveness! Surely Allah is very forgiving, very merciful.” The details of repentance will be given in the following Surahs.

“Salat [financial and mental support; establish/maintain society enlightenment institutions], zakat; The believers’ debt of faith in order to spread the religion of Allah, to keep it alive and to establish salah; pay the tax that he sincerely gives as a duty of servitude! Lend to Allah with a good loan! … “

We have already explained the concept of “Salat” in Surah Alaq, where our Lord mentions the fulfillment of Salat. Since this is the first place in the Mushaf in the order of its revelation, we will elaborate on it here and refer to it later.

[IQĀMI’S-SALĀT = THE FULFILLMENT OF SALAT]

In many verses of the Qur’an, the “fulfillment” of Salat is mentioned. The imperative and indicative phrases related to the “fulfillment of Salat” have generally been translated as “make the prayers right” or “they practice their prayers properly.” However, our analysis of the meanings of the words shows the inaccuracy of these translations and understandings.

The expression “Iqami’s Salat” consists of the words إقام [iqam] and الصّلوة [as-salat]. Since the meaning of the word Salat has already been explained, we will now analyze the word إقام [iqam]. The word إقام [iqam], composed of the letters ق و م [q-v-m], is the infinitive form of the word qiyam, which is the opposite of the verb “to sit.” The meaning of this phrase in dictionaries is stated as “to raise, to erect, to keep standing.”

Accordingly, the meaning of the phrase إقام الصّلوة [iqami’s-salat] is “the realization and continuation of the work of undertaking and resolving problems with mental and financial help and support, that is, keeping it standing.” To put it concretely, “the fulfillment of Salat” means:

In the mental aspect, “opening schools, public houses, public education centers for education and training and sustaining them”,

In financial terms, it means “creating jobs, establishing social security systems such as the Pension Fund, Social Security, etc., supporting the poor and orphans, including the marriage of single people and widows, and establishing and sustaining institutions to help them with their problems”.

According to this understanding of Salat, which reflects its true essence, it will be better understood and accepted why Salat is referred to as the pillar of the religion.

Zakat

The root of the word “الزكوة Zakat,” which is one of the pillars of the religion of Islam, is “زك و zkv,” meaning “reproduction and proliferation, purification.” Anything that Allah has given in the form of fruits and grains that increase and multiply is called “زكاء zaka.” The word “الزكوة Zakat,” one of the derivatives of this root, means “صلاح Salah, the best, cleanest, most proper state of a thing.” “Zakat of wealth” means “the cleansing of wealth, making it pure, clean, and fine”.^[3]

“التزكية Tezkiye,” one of the infinitives of this word, means “to cleanse, improve, enrich, nurture, and purify.” As a Qur’anic concept, “tezkiye” means to purify the soul, to cleanse it from shirk, sin, nifaq [hypocrisy], rics [filth], ignorance, bad feelings, and the like, and to teach it obedience and taqwa [to be under the protection of Allah]. We see this meaning in A’la/14-17, Al-Layl/14-21, and Ash-Shams/1-10.

The purification of the soul is only possible when a person believes and does righteous deeds. It is disbelief and shirk that defile a person. The Qur’an states that shirk is najis [filth], and the polytheist is najis [unclean] (At-Tawbah, 28). In a person who has faith, “taqwa,” which is the outward reflection of faith, will emerge, and there will be an immaculate “nafs” in every aspect. In the case of an infidel, the outward reflection of his unbelief will be “fücur,” and he will have a “nafs” that harbors all kinds of social filth.

The word “الزكوة Zakat” comes from the root “ز ك و zkv”. As mentioned above, “Zakat” means “صلاح salah; the best, cleanest, most proper state of something”. In its terminological meaning, “Zakat” refers to “the tax paid by believers in the state of the believers as a debt of faith, as a duty of servitude, in order for the state to exist, survive, and fulfill the salat (to provide material and moral support and security)”.

This tax is called “zakat” because it enables the believers to freely perform all their acts of worship in an independent environment, ensures their spiritual purity, perfects them, purifies them from the passion for wealth and property, and cleanses them from the dirt of sin and avarice, leading to abundance in wealth. (Let us recall the verses of purification cited above).

Believers have a duty to protect themselves, their relatives, all people, all animals, and nature from unrest, mischief, oppression, and corruption. These duties, given by Allah, are only possible if they have a state of their own and a homeland with defined borders. That is why Allah has commanded the believers to have an independent state, to defend it, and to fight those who seek to deprive them of their homeland.

As in every state, the state established by the believers needs financial support, i.e., taxation, to provide education, training, health, internal and external security, infrastructure, religious services, to secure the future, and to protect religion and an independent homeland.

Although modern taxation and the zakat tax in Islam are similar in some respects, they are fundamentally different [in terms of the purpose and justification for levying it (the theory of benefit or power), the places of expenditure, the taxpayers obligated, the tax base, and the time it is collected].

It is impossible for believers who do not have a free and independent country to live by the principles of Islam and maintain their existence. Only believers can pay zakat. If the state of the believers does not receive external support for its existence and survival, it will be doomed to corruption. Zakat is not demanded by the state and is not taken by force. Believers give their share wholeheartedly. That is why zakat is always mentioned in the Qur’an with the verb “give” (“give!” or “they give”). There is absolutely no mention of collecting zakat.

What is meant by “a good loan” here is charity, the giving of alms apart from zakat, and other forms of assistance to the needy. However, the emphasis on “good” reminds us that the aid given should be of the best and most useful, and the emphasis on “lend to Allah” indicates that the aid should be considered as if it were a loan to Allah Himself and should be given to the most deserving.

You will find more goodness and greater reward in the sight of Allah for the goodness you send ahead for your own selves. …

It is more worthy in the sight of Allah for a person to do good deeds with his wealth and possessions before his death than to keep them until his death and bequeath them.

Ask Allah for forgiveness! Undoubtedly, Allah is very forgiving, very merciful.

At the end of the verse, those who make mistakes while practicing Islam are encouraged to ask for Allah’s forgiveness, and Allah’s boundless mercy is emphasized.

Allah is the one who knows best.

^[1] Lisan al Arab, article “zml”.

^[2] Lisan al Arab, article “rtl”.

^[3] Lisan al Arab, article “z k v”.