َ قُمِ اللَّيْلَ إِلَّا قَلِيلًا ﴿۲﴾ نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا ﴿۳﴾ أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا ﴿۴﴾ إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا ﴿۵﴾ إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا ﴿۶﴾

﴾2﴿ Qumil laila illaa qaleelaa
﴾3﴿ Nisfahooo awinqus minhu qaleelaa
﴾4﴿ Aw zid 'alaihi wa rattilil Qur'aana tarteela
﴾5﴿ Innaa sanulqee 'alaika qawlan saqeelaa
﴾6﴿ Inna naashi'atal laili hiya ashadddu wat anw wa aqwamu qeelaa

﴾2﴿ Stand (in prayer) throughout the night, except for a little
﴾3﴿ Half of it, or reduce from it a little
﴾4﴿ Or add to it (a little more), and recite the Qur'an clearly with measured recitation
﴾5﴿ Indeed, We are about to send down upon you a heavy word
﴾6﴿ Indeed, rising at night strengthens the heart firmly and makes speech more upright

[2] The term qiyām al-layl in Islamic terminology refers specifically to the ṣalāt al-tahajjud (the night prayer).
It does not refer to simply staying awake at night without benefit.
Regarding whether it was obligatory upon the Prophet (may Allah bless him and give him peace), there is a difference of opinion. However, Qurtubī favored the view that it was initially obligatory upon him—because at the beginning of prophethood, enduring hardship and spiritual preparation was greatly needed.
Later on, this obligation was lifted, and it remained a Sunnah, as indicated in the final verse of the sūrah.
(Illā qalīlā) – This means: "Stand in prayer for the entire night, except a little."
It can be interpreted in two ways:
1. Pray for nearly the whole night, and reduce only a little.
2. Pray every night, but occasionally skip due to excuse or necessity.
This exception (istithnā’) is an expression of divine kindness, acknowledging the body's need for rest.
[3,4] This verse gives options regarding the duration of qiyām al-layl: half the night, or slightly less (a third), or more than half (two-thirds), as supported by the final verse of the sūrah, which mentions the actual practice of the Prophet (peace be upon him) and the noble Companions: “Indeed, you stand [in prayer] for less than two-thirds of the night, or half of it, or a third of it…” (Sūrah al-Muzzammil: 20).
(Wa rattili al-Qur’āna) – This specifies the objective of qiyām al-layl: reciting the Qur’an with tartīl.
Tartīl includes several qualities:
1. Pronouncing each letter from its proper articulation point (makhraj).
2. Giving each letter its proper attributes (ṣifāt).
3. Reciting slowly and calmly, not in haste.
4. Reflecting on the meanings (tadabbur).
5. Applying correct elongation (madd) where necessary, and shortening (qaṣr) where required.
6. Pausing correctly at appropriate stopping points.
From this verse, scholars have inferred the obligation of learning tajwīd and correct recitation.
This is also proof that a small portion of recitation with understanding and tartīl is better than a large portion read hastily, because the ultimate purpose of the Qur’an is awareness and reflection upon its meanings.
[5] This verse gives the reason for the command “Qum” (Stand)—i.e., the obligation of standing in qiyām al-layl.
It implies that for bearing a heavy responsibility, standing (effort and readiness) is essential; mere sitting or half-heartedness won’t fulfill the task.
(Thaqīlan) – The Qur’an is described as heavy, and this heaviness carries multiple layers of meaning:
1. Heaviness in its descent – Its revelation would cause the Prophet (peace be upon him) to sweat even in cold weather due to its intensity.
2. Heaviness in practice – Acting upon its teachings requires great effort.
3. Heaviness in preaching – Inviting others to its message demands sacrifices of life, wealth, and time.
4. Heaviness in honor and nobility – It is weighty in status and divine esteem.
5. Heaviness in reward – Its reward is immense and weighty on the scale (mīzān) on the Day of Judgment.
6. Heaviness upon hypocrites and disbelievers – They find it burdensome and reject it.
7. Heaviness in terms of its vast knowledge and rulings – A single intellect is insufficient to fully grasp it. Imām Sharbīnī said that the term thaqīl in this verse encompasses all these meanings.
[6] This verse gives the reason for specifying the night (al-layl) for qiyām (night prayer).
The night is preferred because reflection and focus during it are stronger and more balanced.
Suyūṭī, quoting al-Jāḥiẓ, said: drawing meanings and insights from the Qur’an during the night has a deeper, more impactful, and accurate effect compared to extracting them during the day.