Muzammil 8 n 9

COMMENTARY ON SURAH AL-MUZZAMMIL (73): AYAT 8–9

“Dhikr, Tabattul, and Tawakkul: The Spiritual Architecture of the Qur’anic Path”

CONTENTS

1. Introduction
2. Revelation Context of Surah al-Muzzammil
3. Translation of Verses 8–9
4. The Linguistic Meaning of Key Words
5. The Qur’anic Structure of Spiritual Ascent
6. Classical Tafsir of the Verses
   
• Tabari
• Qurtubi
• Ibn Kathir
• Al-Baghawi
7. Sufi Exegesis (Tafsir Ishari)
   
• Imam al-Qushayri
• Ibn ʿArabi
• Imam al-Ghazali
• Shaykh Abu’l-Hasan al-Shadhili
• Ibn ʿAta’illah
• Ibn Ajibah
• Ahmad Zarruq
• Shaykh al-Darqawi
• Shaykh Abdalqadir as-Sufi
8. Dhikr: The First Pillar
9. Tabattul: The Second Pillar
10. Tawakkul: The Third Pillar
11. The Cosmology Behind the Verses
12. The Journey from Islam → Iman → Ihsan → Yaqin
13. Comparison with Other Qur’anic Verses
14. Contemporary Application
15. Practical Program for Seekers
16. Conclusion

1. Introduction (1 page)

Surah al-Muzzammil stands at the foundation of the early Madinan experience of the Prophet ﷺ. It is a Surah of preparation, training, and inner formation. Before the public mission fully unfolded, Allah shaped the inner reality of His Messenger.

Ayat 8 and 9 are among the most significant verses in the science of tazkiyah (purification), tasawwuf (inner path), and suluk (journey to Allah). The Sufi masters across centuries saw in these two verses not merely legal instructions, but the core architecture of the spiritual ascent.

These verses map out a three-tiered process:

1. Dhikr — filling the heart with the Name.
2. Tabattul — detaching from all that competes with Allah.
3. Tawakkul — entrusting every matter to Allah.

Thus, the path begins with remembrance, deepens into detachment, and culminates in surrender. This commentary explores these verses through linguistic, classical, and Sufi lenses.

2. Context of Surah al-Muzzammil (1 page)

Surah al-Muzzammil is a Makkan Surah revealed when:

• the Prophet ﷺ was transitioning from private devotion to public da‘wah,
• the Muslim community was extremely small,
• the Qur’anic message was not yet openly proclaimed in society,
• challenges were beginning to appear but had not yet intensified.

It is one of the earliest Surahs of the Qur’an, often linked chronologically with Surah al-Muddatthir. Together, they outline:

• the Prophet’s inner preparation (al-Muzzammil), and
• his outward mission (al-Muddatthir).

In al-Muzzammil:

• Night prayer is emphasised.
• Recitation is emphasised.
• Patience is emphasised.
• Purification of intention is emphasised.
• The heart’s orientation is re-centred on Allah.

Verses 8 and 9 sit in the centre of this training.

3. Translation of Verses 8–9 (½ page)

﴿ وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا ﴾

“Remember the Name of your Lord, and devote yourself to Him with complete devotion.”

﴿ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَاتَّخِذْهُ وَكِيلًا ﴾

“He is the Lord of the East and the West; there is no god but Him, therefore take Him as your Guardian and Disposer of Affairs.”

These two verses move the reader from practice to ontology:

• Ayat 8 tells what to do.
• Ayat 9 tells why you can do it.

4. Linguistic Analysis of Key Terms (2 pages)

A. Dhikr (ذكر)

Means:

• to remember
• to mention
• to call upon
• to keep present
• to awaken

“Ud’kur Isma Rabbik” — “Remember the Name of your Lord”:

This is not merely calling the Name with the tongue; it is a command to keep Allah present in consciousness.

In Sufi terminology, dhikr indicates:

• Hudur — presence
• Suhbah — companionship
• Fana’ — dissolving into the Divine Presence

Dhikr with the Name “Allah” is considered the dhikr al-ism al-a‘zam — the greatest Name for remembrance.

B. Tabattul (تبتّل)

Derived from batala — to cut off.

The command “tabattal ilayhi tabteela” means:

• sever your dependence on anything besides Allah
• detach your heart
• isolate your desire
• remove all competitors to Allah in your inner life

Maryam is described as “al-batul,” meaning “she who severed herself from worldly wants.”

Tabattul is not isolation from people; it is isolation of the heart from reliance on people.

C. Tawakkul (وكالة)

Root meaning:

• entrusting
• assigning responsibility
• appointing someone as an agent

“Fattakhidhhu Wakila” means:

• entrust Him with all affairs
• rely on Him for outcomes
• recognise Him as the only true Doer in existence

This is not passiveness; it is active surrender after exerting effort.

D. Rabb al-Mashriq wal-Maghrib

Allah establishes His universal Lordship. He encompasses all directions, all horizons, all destinies.

Thus, He alone is worthy of tawakkul.

5. Qur’anic Structure of the Spiritual Ascent (1 page)

These two verses outline three stages, reflected repeatedly in the Qur’an:

1. Remembrance (Dhikr)

Surah al-Ahzab: 41

Golongan Yang Bersekutu (33:41) 

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ ٱللَّهَ ذِكْرًۭا كَثِيرًۭا ٤١

O believers! Always remember Allah often,

Surah al-Ra‘d: 28

The Thunder (13:28) 

ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ ۗ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ ٢٨

…those who believe and whose hearts find comfort in the remembrance of Allah. Surely in the remembrance of Allah do hearts find comfort.

2. Detachment (Tabattul / Tajrid)

Surah al-Bayyinah: 5

Bukti Yang Nyata (98:5) 

وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ ۚ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ ٥

Pada hal mereka tidak diperintahkan melainkan supaya menyembah Allah dengan mengikhlaskan ibadat kepadaNya, lagi tetap teguh di atas tauhid; dan supaya mereka mendirikan sembahyang serta memberi zakat. Dan yang demikian itulah Ugama yang benar.

Surah al-An‘am: 162

Binatang Ternak (6:162) 

قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ١٦٢

Katakanlah: "Sesungguhnya sembahyangku dan ibadatku, hidupku dan matiku, hanyalah untuk Allah Tuhan yang memelihara dan mentadbirkan sekalian alam.

3. Trust in Allah (Tawakkul)

Surah al-Talaq: 3

Perceraian (65:3) 

وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُۥٓ ۚ إِنَّ ٱللَّهَ بَـٰلِغُ أَمْرِهِۦ ۚ قَدْ جَعَلَ ٱللَّهُ لِكُلِّ شَىْءٍۢ قَدْرًۭا ٣

Serta memberinya rezeki dari jalan yang tidak terlintas di hatinya. Dan (Ingatlah), sesiapa berserah diri bulat-bulat kepada Allah, maka Allah cukuplah baginya (untuk menolong dan menyelamatkannya). Sesungguhnya Allah tetap melakukan segala perkara yang dikehendakiNya. Allah telahpun menentukan kadar dan masa bagi berlakunya tiap-tiap sesuatu.

Surah Ali ‘Imran: 159

Keluarga Imran (3:159) 

فَبِمَا رَحْمَةٍۢ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ ١٥٩

Maka dengan sebab rahmat (yang melimpah-limpah) dari Allah (kepadamu wahai Muhammad), engkau telah bersikap lemah-lembut kepada mereka (sahabat-sahabat dan pengikutmu), dan kalaulah engkau bersikap kasar lagi keras hati, tentulah mereka lari dari kelilingmu. Oleh itu maafkanlah mereka (mengenai kesalahan yang mereka lakukan terhadapmu), dan pohonkanlah ampun bagi mereka, dan juga bermesyuaratlah dengan mereka dalam urusan (peperangan dan hal-hal keduniaan) itu. kemudian apabila engkau telah berazam (sesudah bermesyuarat, untuk membuat sesuatu) maka bertawakalah kepada Allah, sesungguhnya Allah Mengasihi orang-orang yang bertawakal kepadaNya.

Thus, Ayat 8–9 capture a universal Qur’anic methodology.

6. Classical Tafsir (3 pages)

A. Tafsir al-Tabari

Tabattul = exclusive devotion.

Dhikr = constant remembrance.

Tawakkul = surrender to Allah alone.

Tabari emphasises that these verses define the right of Allah over the hearts.

B. Tafsir al-Qurtubi

Qurtubi gives several layers:

1. Dhikr with the tongue
2. Dhikr with the heart
3. Dhikr in intention and action
4. Dhikr through complete surrender

He links “tabattul” to ikhlas, meaning purity of spiritual direction.

C. Tafsir Ibn Kathir

Ibn Kathir emphasises:

• continuous dhikr
• sincere devotion
• abandoning worship of idols or false lords
• relying on none but Allah

He connects this to the early training of the Prophet ﷺ.

D. Tafsir al-Baghawi

He states that tabattul does not mean monasticism, which is forbidden in Islam, but purification of inner reliance.

7. Sufi Commentary (5 pages)

A. Imam al-Qushayri

Dhikr = awakening the heart

Tabattul = cutting worldly attachments

Tawakkul = removing illusions of control

He says:

“Tabattul is the path of the sincere (al-sadiqin).”

B. Ibn ʿArabi

Dhikr brings fana’ of the ego.

Tabattul is stripping the servant of self-claim.

Tawakkul is witnessing Allah as the only Doer.

He says:

“When the heart is empty of other-than-Allah, it becomes a throne for Divine manifestation.”

C. Imam al-Ghazali

Dhikr has levels:

• Lisan (tongue)
• Qalb (heart)
• Sirr (inner secret)

Tabattul involves purifying:

• intention
• desire
• reliance

True tawakkul is rest of the heart after effort.

D. Shaykh Abu’l-Hasan al-Shadhili

Emphasises tajrid:

• Work outwardly
• Rely inwardly only on Allah

Tabattul is inner monotheism.

Tawakkul is repose in the promise of Allah.

E. Ibn ʿAta’illah (Hikam)

Related aphorisms:

• “Your striving for what is guaranteed to you is a sign of dimmed insight.”
• “When Allah wants to manifest His generosity, He assigns you to Him and not to your actions.”

Both relate directly to Ayat 9.

F. Ibn ʿAjibah

He calls these verses “the ladder of the seeker”:

1. Dhikr → illumination
2. Tabattul → emptying
3. Tawakkul → filling with Divine lights

G. Ahmad Zarruq

Tabattul = discipline of the self

Dhikr = opening of the heart

Tawakkul = station of firmness

He taught that no seeker progresses without these three.

H. Shaykh al-Darqawi

“Detach your heart, but stay in the world.”

Tabattul is the inner seclusion (khalwah al-qalb).

I. Shaykh Abdalqadir as-Sufi

He interprets Ayat 8–9 as:

• the psychological liberation of the Muslim
• the removal of dependence on systems of power
• recognition of Allah as the ultimate Sovereign

Dhikr breaks modern anxieties.

Tabattul frees the heart from dunya slavery.

Tawakkul restores dignity.

8. Dhikr — The First Pillar (2 pages)

Dhikr is both:

• a remembrance,
• and a transformation.

The Sufi masters teach:

• Dhikr polishes the heart (qalb).
• Dhikr awakens the soul (ruh).
• Dhikr strengthens presence (hudur).
• Dhikr purifies intention.

Qur’anic dhikr is intensely practical:

• It grounds the seeker.
• It dissolves fear.
• It gives clarity.
• It anchors the heart in divine remembrance.

9. Tabattul — The Second Pillar (2 pages)

Tabattul is not monastic withdrawal.

It is inner seclusion, where:

• concerns are filtered,
• attachments are thinned,
• spiritual focus intensifies,
• the heart becomes united in direction.

Tabattul requires:

• reducing distractions,
• guarding the senses,
• clearing intention,
• prioritising the Hereafter,
• practising presence.

This is the station of ikhlas.

10. Tawakkul — The Third Pillar (2 pages)

Tawakkul is deeply misunderstood today.

It is not fatalism.

It is not passivity.

It is:

• full effort + full surrender
• planning + trust
• work + reliance
• movement + inner stillness

True tawakkul is:

“Rest of the heart in Allah after doing everything required.”

(Al-Ghazali)

It grants:

• peace,
• resilience,
• clarity,
• courage.

11. Cosmology Behind the Verses (1 page)

Allah says:

“Rabb al-Mashriq wal-Maghrib”

— Lord of East and West.

Meaning:

• He controls beginnings and endings,
• He governs time and space,
• He directs every destiny,
• He holds the entire cosmos.

Thus, trusting Him is not optional —

it is rational, spiritual, and necessary.

12. The Journey to Yaqin (1 page)

These verses map the journey from:

• Islam (submission)
• Iman (belief)
• Ihsan (spiritual excellence)
• Yaqin (certainty)

Dhikr awakens.

Tabattul clarifies.

Tawakkul completes.

13. Parallels with Other Qur’anic Verses (1 page)

Ayat 8–9 mirror:

• Surah al-Baqarah: 152 — “Remember Me”
• Surah al-Ankabut: 45 — “Dhikr is greater”
• Surah Fussilat: 30 — “Do not fear”
• Surah al-Talaq: 3 — “Allah is enough”

These verses are consistent with Qur’anic spirituality.

14. Contemporary Applications (1 page)

In the modern world:

• anxiety is high,
• identity is confused,
• fear dominates,
• hearts are scattered.

Dhikr restores inner balance.

Tabattul removes distraction.

Tawakkul gives strength.

This is the spiritual medicine required today.

15. A Practical Program for Seekers (1 page)

Daily Dhikr

• 100× “Allah”
• 100× Salawat
• 100× Istighfar

Tabattul Practices

• reduce noise (digital fasting)
• guard the senses
• intention check before every action

Tawakkul Training

• do your best
• hand over the outcome
• accept Allah’s decree
• watch how He opens doors

16. Conclusion (½ page)

Surah al-Muzzammil 8–9 is a spiritual blueprint:

1. Dhikr → Connection
2. Tabattul → Purification
3. Tawakkul → Certainty

This is the Qur’anic path of transformation —

the path of the Prophets, the Awliya’, and the people of Yaqin.

Professor Dr Zuhaimy Ismail