This surah is among a few surahs in the Quran that have been repeatedly emphasised and recommended to be recited every night. Here are some hadiths in this regard:
- The Prophet said: ‘Whoever recites Sūrat al-Zumar, God will not disappoint his hope, but will give him the reward of those who were fearful of the Almighty God.’
- Imam al-Ṣādiq (a) said: ‘Whoever recites Sūrat al-Zumar without counting it as a burden on his tongue, God will bestow honour upon him in this world and the hereafter, and will bless him with glory not due to having abundant wealth or many relatives, such that he will awe anyone who sees him. He will also make it forbidden for the fire to touch his body, and will build a thousand cities in paradise for him with a thousand mansions in each city, and a thousand houris in each mansion. On top of that he will have two flowing springs [55:50], two gushing springs [55:66], two springs of dark green pastures [55:64], Houris secluded in pavilions [55:72], [Two gardens] both abounding in branches [55:48], and two kinds of every fruit [55:52].’
- It is narrated from ʿĀʾishah: ‘The Messenger of God (s) used to recite chapters 17 and 39 [Banī Isrāʾīl and al-Zumar] every night.’
There are a few verses in this chapter that ask incomplete questions, questions that are intended to compare two groups, but they only mention one group (verses 9, 19, 22, and 24). This could be because the omitted part is obvious and understood. It should also be kept in mind that the Quran is not a theoretical or academic book, but a book of guidance, and thus employs instruments of rhetoric to emphasise a point, get into its audience, and encourage or discourage them regarding an important path.
The Biblical passages quoted under Insights from Other Traditions are often interpreted as describing a worldly event (such as the fall of Jerusalem); however, they can also be interpreted as describing the hereafter. In other words, they can be generalised to events that are much more universal, immense, and embracing.
The chapter refers to its audience as the servants (ʿibād) of God in seven places. This is a very sweet and delicate address that makes the hearts incline toward what is being said, for it is the message of our own Lord, to whom we belong.
If the universe is mine, and I am the king,
When You call me ‘My servant,’ I’ll give it up and fling.
[1] Tabrisi, 8/760. [2] Thawab, p. 112; Tabrisi, 8/760. [3] Ahmad, 6/68, 122, 189; Tirmidhi, 4/253, h. 3087; Nasai, 6/179, h. 10548, and 6/444, h. 11444; Suyuti, 4/136. [4] Ḥāfiẓ, ghazal 336.