Al-Muddaththir (The Cloaked One)
Verse 1 - 2
Table of Contents
Section (juz’) 29
Number of Verses: 56
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful
This Chapter, revealed in Mecca, has 56 Verses. It was indubitably revealed in Mecca, though there exists no unanimity as to being the earliest of the Chapters revealed to the Noble Prophet (S), or it followed Chapter 96 (Surah al-‘Alaq) in the sequence of Revelation.
However, according attention to the contents of these two Chapters (74, 96) reflects that the latter was revealed on the threshold of the Prophetic call, but the former concerns the time when the Noble Prophet (S) was Divinely appointed to call the general public, when the clandestine call had come to its end.
Therefore, some of the Qur’an exegetes maintain that Chapter 97 was the earliest of the Chapters revealed on the threshold of the Prophet Revelation of the Noble Prophet (S), but Chapter 74 was the earliest of the Chapters revealed following his call to the general public.
At any rate, the nature of the Meccan Chapters, mainly calling people to turn toward the origin and the return, confrontation with polytheism, and warning the beliers against Divine torment, is explicitly reflected in the blessed Chapter in question.
The Merit of Reciting the Chapter
It is narrated from the Noble Imam Baqir (as) that whoever recites Surah al-Mudaththir in their obligatory canonical prayers, God Almighty shall make them accompany the Noble Prophet (S) and shall grant them his elevated degree, and they shall not be entangled with misfortune and pain in this worldly life. Further traditions have been narrated from the Noble Prophet (S) and the Infallible Imams (as), though for the sake of brevity, mention is not herein made of them.
It goes without saying that the mere recitation of the words of the blessed Chapter may not result in such great consequences, but one is supposed to accord attention to the contents and most precisely act upon them.
Surah al-Mudaththir - Verses 1-2
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ يا أَيُّهَا الْمُدَّثِّرُ (1) قُمْ فَأَنْذِرْ (2)
In the Name of Allah, the Most Gracious, the Most Merciful
1. O you reposing in bed!
2. Arise and warn [the world]!
Different occasions of Revelation have been reported in Qur’an exegetic sources for the blessed Chapter in question, though for the sake of brevity, mention is not herein mentioned of them. However, the Noble Prophet (S) is undoubtedly addressed in these Verses, though no explicit reference has been made to him therein, but it is reflected in the contents.
The opening two blessed Verses say:
“O you reposing enveloped in bed covers! Arise and warn the world [against Divine torment, since the time of rest and repose has passed and the time of rising and propagation of the Islamic faith have arrived]!”
The particular emphasis laid on the Noble Prophet (S) as both a bearer of glad tidings (bashir) and a warner (nadhir) is owing to the truth that warning the people, particularly on the threshold of the Prophetic call, made significant contributions to awakening the neglectful souls.
Concerning the reason lying behind urging him to embark upon his Prophetic call while he reposed in bed, some Qur’an exegetes hold that the Arab polytheists assembled on the threshold of pilgrimage to Mecca and some of them, e.g. Abu Jahl, Abu Sufyan, Walid ibn Mughayra, and Nadhr ibn Harith, consulted as to the manner of providing replies to the questions raised by non-Meccan pilgrims who had heard scattered material regarding the Prophetic call of the Noble Prophet of the Islamic faith (S).
Following holding many a conference, they came to the conclusion that they had better call him a magician (sahir), since the consequences of magic include causing separation between couples and fathers and sons, and the Noble Prophet (S) had acted accordingly through his Prophetic call.
Having heard such words, the Noble Prophet (S) was deeply saddened and returned home morbidly and reposed in his bed. Then, the blessed Verses in question were revealed calling him to arise and struggle against them. Other suggested interpretations make mention of the same call to rising and guiding the society.
It would be of interest to know that the Arabic imperative clause fandhir
(“Warn!”)
makes no reference to the object of such warning, since it reflects the generality of the act. In other words, he is urged herein to warn the people against idolatry, polytheism, disbelief, wrong doing, corruption, Divine torment, the reckoning on the Day of Resurrection, and the like.
In this respect, it is narrated from the Noble Imam Sadiq (as) that the blessed Verse means
“shorten your clothes!” (thiyabaka faqsir).1
Some Qur’an exegetes also maintain that reference is herein made to wives, since it is reflected elsewhere in the Holy Qur’an1 :
“They are garments for you and they are your garments.”
In other words, you maintain the dignity of each other and you are the adornments of one another. All these interpretations may be intended by the blessed Verse, reflecting the truth that Divinely appointed leaders may be charismatic when they are unadulterated and people be certain as to their fear of God Almighty. It is in the same vein, that the Command as to chastity follows that of rising and warning.
In the course of the third Injunction, the blessed Verse 5 says:
“Keep away from impurities and what entails Divine torment.”
The generalization of the meaning of the Arabic word
rujz (“impurity”)
has led to different interpretations for the same: idols, any kind of sin, vice, mammonism as the sources of any wrong and sin, Divine torment as the consequence of polytheism and committing sins, and anxiety and apprehension.2
The term is also applied to any kind of sin and polytheism, idolatry, satanic temptations, vices, and Divine torment leading to apprehension and deviation from the Straight Path. The comprehensive meaning of the blessed Verse includes any deviation and vice leading to Divine Wrath in this world and the Hereafter.
The Noble Prophet of the Islamic faith (S), as reflected in his biographical accounts acknowledged by friends and foes, is indicative of his keeping away from vices, though the point is accorded emphasis herein.
The fourth Injunction is intended by the blessed Verse 6, saying:
“Give not a thing in order to have more nor consider your deeds of obedience to Allah as a favor to him.”
The contextual meaning of the blessed Verse includes any kind of expecting obligation from God Almighty and the people because of good deeds. One is not supposed to expected indebtedness from God Almighty for struggling in His Cause, since He did favors to individuals by granting them such exalted degrees.
Likewise, God’s servants are not supposed to think highly one one’s good deeds, but they should at all times bear in mind their neglect and the truth that worshipping God Almighty is a great Divine Blessings.
In other words, your rising, warning, propagation of monotheism, making mention of Divine Glory and Majesty, purity of garments, and abstaining from sins are not sources of regarding God Almighty indebted to you nor should you think highly of them, but you are supposed to keep in mind that they are Divine Blessings for which you should be grateful and be absorbed in His Love such that you underestimate such great deeds.
In technical terms, omission of objects of a relation is indicative of generality which in this case includes the torments in this world and the Hereafter as well as the evil consequences of vices.