Overview - Surah 74: al-Mudathir (The Cloaked One)
The subject of this Surah is da'wah of Islam. The Prophet and his followers are told to stand up to remove the evils and vices from the society. It also gives the warnings of the coming doom for those who deny the truth.
This Surah takes its name from the first Ayat, يَا أَيُّهَا الْمُدَّثِّرُ "O you who covers himself [with a garment]," [74:1].
There are 56 Ayat in this Surah.
Overview
| Total Ayat | 56 |
| Total Words * | 255 |
| Root Words * | 114 |
| Unique Root Words * | 2 |
| Makki / Madani | Makki |
| Chronological Order* | 4th (according to Ibn Abbas) |
| Year of Revelation* | 1st-3rd year of Prophethood |
| Events during/before this Surah*
Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Revelation begins - Private Invitation to Islam ,Revelation begins - Private Invitation to Islam ,Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda.,Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia,2nd Migration to Abyssinia,Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
God (knows that beyond comprehension) , Angels (nineteen lord over hell) , Apostasy (do not ask for speedy doom for apostates) (God alone will punish them), Astronomy (celestial mechanics) (moon), Children, Hell, Judgement (Day) , Resurrection (of soul) , Revelation
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Theme 1: Striving in giving Dawah
The first seven verses of this Surah belong to the earliest period at Makkah. Even according to some hadith which have been related in Bukhari, Muslim, Tirmidhi, Musnad Ahmad, etc., on the authority of Jabir bin Abdullah, these are the very earliest verses of the Qur’an to be revealed to the Prophet. But the Muslim Ummah almost unanimously agreed that the earliest revelation to the Prophet consisted of the first five verses of Surah 96: al-‘Alaq (The Clinging Substance). However, what is established by authentic hadith that after this first Revelation, no Revelation came down to the Prophet for quite some time. Then, when it was resumed, it started with the verses of Surah al-Muddathir - Imam Zuhri has given the following details of it:
“Revelation to the Prophet remained suspended for quite some time and it was such a period of deep grief and distress for him that he started going early to the tops of the mountains to throw himself down from them. But whenever he stood on the edge of a peak, the Angel Gabriel would appear and tell him that he was God’s Prophet. This would console him and restore to him full peace of mind.” (Ibn Jarir). After this Imam Zuhri relates the following tradition on the authority of Jabir bin Abdullah; “The Messenger of God describing the period of ‘break in revelation’ (falrat al-wahi) said: One day when I was passing on the way, I suddenly heard a call from heaven. I raised my head and saw that the same Angel who had visited me in the Cave of Hira was sitting on a throne between heaven and earth. This struck terror in my heart, and reaching home quickly, I said: ‘Cover me up, cover me up’. So the people of the house covered me up with a quilt (or blanket). At that time God sent down the Revelation: “O you who covers himself” (Ya ayyuhal-Muddathiru...). From then on revelation became intense and continuous.” (Bukhari, Muslim Musnad Ahmad, Ibn Jarir).
The rest of the Surah (v. 8-56) was revealed when the first Hajj season came after public preaching of Islam had begun in Makkah.
Manuscripts / Inscriptions
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
1250–1350 AD
1250–1350 AD
- Surah al-Muzzammil [73] and al-Mudathir [74] both begin with addressing the Prophet.
- Surah al-Muzzammil [73] and al-Mudathir [74] both have similar Ayat speaking of the Qur'an being a reminder
إِنَّ هَـٰذِهِ تَذْكِرَةٌ ۖفَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا "Indeed, this is a reminder, so whoever wills may take to his Lord a way." [73:19]
كَلَّا إِنَّهُ تَذْكِرَةٌ فَمَن شَاءَ ذَكَرَهُ "No! Indeed, the Qur'an is a reminder. Then whoever wills will remember it." [74:54-55] - Towards the end of Surah al-Mudadathir [74] we have the Ayat كَلَّا ۖ بَل لَّا يَخَافُونَ الْآخِرَةَ "No! But they do not fear the Hereafter." [74:53]. The following Surah is al-Qiyamah - about the Akhirah.
(74:31) is the longest Ayat of this Surah with 57 words,
وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا ۙ وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ ۙ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّـهُ بِهَـٰذَا مَثَلًا ۚ كَذَٰلِكَ يُضِلُّ اللَّـهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِيَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ "And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity." (74:31)
Total Word Count per Ayat (shows how many words per Ayat) = 2* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | إِلَّا | 8 | 663 |
| 2. | ك و ن | 5 | 1390 |
| 3. | ٱلَّذِى | 5 | 1464 |
| 4. | ش ي أ | 5 | 519 |
| 5. | ذ ك ر | 5 | 292 |
| 6. | ق و ل | 4 | 1722 |
| 7. | ب ش ر | 4 | 123 |
| 8. | أ ت ي | 4 | 549 |
| 9. | ر ب ب | 3 | 980 |
| 10. | ك ب ر | 3 | 161 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| إِلَّا | 8 | 663 |
| ك و ن | 5 | 1390 |
| ٱلَّذِى | 5 | 1464 |
| ش ي أ | 5 | 519 |
| ذ ك ر | 5 | 292 |
| ق و ل | 4 | 1722 |
| ب ش ر | 4 | 123 |
| أ ت ي | 4 | 549 |
| ر ب ب | 3 | 980 |
| ك ب ر | 3 | 161 |
The first seven verses of this Surah belong to the earliest period at Makkah. Even according to some hadith which have been related in Bukhari, Muslim, Tirmidhi, Musnad Ahmad, etc., on the authority of Jabir bin Abdullah, these are the very earliest verses of the Qur’an to be revealed to the Prophet. But the Muslim Ummah almost unanimously agreed that the earliest revelation to the Prophet consisted of the first five verses of Surah 96: al-‘Alaq (The Clinging Substance). However, what is established by authentic hadith that after this first Revelation, no Revelation came down to the Prophet for quite some time. Then, when it was resumed, it started with the verses of Surah al-Muddathir - Imam Zuhri has given the following details of it:
“Revelation to the Prophet remained suspended for quite some time and it was such a period of deep grief and distress for him that he started going early to the tops of the mountains to throw himself down from them. But whenever he stood on the edge of a peak, the Angel Gabriel would appear and tell him that he was God’s Prophet. This would console him and restore to him full peace of mind.” (Ibn Jarir). After this Imam Zuhri relates the following tradition on the authority of Jabir bin Abdullah; “The Messenger of God describing the period of ‘break in revelation’ (falrat al-wahi) said: One day when I was passing on the way, I suddenly heard a call from heaven. I raised my head and saw that the same Angel who had visited me in the Cave of Hira was sitting on a throne between heaven and earth. This struck terror in my heart, and reaching home quickly, I said: ‘Cover me up, cover me up’. So the people of the house covered me up with a quilt (or blanket). At that time God sent down the Revelation: “O you who covers himself” (Ya ayyuhal-Muddathiru...). From then on revelation became intense and continuous.” (Bukhari, Muslim Musnad Ahmad, Ibn Jarir). The rest of the Surah (v. 8-56) was revealed when the first Hajj season came after public preaching of Islam had begun in Makkah.
- Instructions to the Prophet for cleanliness and patience.
- The fact that the Day of Judgement will be very difficult especially for those who deny Allah's revelations and oppose His cause.
- Actions which lead to the hellfire are: Not offering Salah, not feeding the poor, wasting time in vain talk and denying the Day of Judgement.
Tafsir Zone
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Overview (Verses 1 - 10) Essential Preparations You, wrapped in your cloak, arise and give warning. Glorify your Lord's greatness; clean your garments; stay away from all filth; do not hold up what you give away showing it to be much; but to your Lord turn in patience. (Verses 1-7) This is an address from on high, calling on the Prophet to get ready for his great task. He is to warn mankind, wake them up and save them from evil in this life and from the fire in the life to come, setting them on the way to salvation before it is too late. This is a hard, momentous task when assigned to an individual human being, even though he may be God's Prophet and Messenger. Mankind had, however, gone so far astray and were too steeped in sin, rebellion, arrogance and persistence. All this made advocacy of the divine faith the most difficult task to be assigned to anyone. "You, wrapped in your cloak, arise and give warning." (Verses 1-2) To give warning is the most obvious aspect of the divine message. It alerts people to the impending danger that threatens to engulf those who are oblivious of it, heading unaware into error. Such warning manifests God's grace which He bestows on people. They take away nothing of His kingdom when they go astray, and increase His kingdom by nothing when they follow His guidance. However, it is out of His grace that He gives them such care so as to save themselves from severe punishment in the life to come and to rid themselves of evil in this life. The fact that His messengers call on them to respond so as to earn His forgiveness and be admitted into His heaven is certainly a manifestation of His grace. Having given His Messenger the instruction to warn others, He adds some directives for the Prophet to observe in his own life. The first of these is to "Glorify, your Lord's greatness." (Verse 3) Only your Lord is great and only He deserves to be glorified. This directive lays down an aspect of the Islamic concept of God and His oneness. Every person, every creature, every value and everything is small, while God alone is great. All entities, sizes, forces, values, events, situations, concepts and shapes dwindle into insignificance, while God alone is supreme, perfect and majestic. The Prophet is instructed to warn mankind, bearing all the difficulties of such a task, with this vision in mind. He will then think little of any force or plot aiming to impede his work, as he realises that his Lord alone is great. Advocates of the divine message need to always keep this principle in mind when they go about fulfilling their difficult task. The Prophet is then directed to maintain purity and cleanliness: "Clean your garments." (Verse 4) In Arabic usage, this expression of cleaning one's garments means maintaining purity of heart and high moral values together with clean action. It refers to the purity of self which is covered by those garments. Such purity and cleanliness signify the condition that is best suited for receiving instructions from on high. Moreover, it is the closest thing to the nature of the Islamic message. Furthermore, it is necessary for the task of warning and delivering the message, advocating it in the midst of a multitude of forces and trends that bring with them much filth, dirt and indecency. The advocate of the divine faith needs to be perfectly clean so that he can save those who are tainted while allowing nothing to taint him. This directive shows deep understanding of the needs of those who undertake advocacy of God's faith in all types of social environment and situations. The next directive requires the Prophet to steer away from polytheism and all that exposes people to God's punishment: "stay away from all filth." (Verse 5) The Prophet stayed away from all this long before he was endowed with prophethood. His was an upright nature that disliked all deviation from the truth, and disowned all erroneous beliefs and loose morality. He never indulged in any unbecoming practice. However, this directive is a declaration of separation between two different routes that can never cross. The Arabic word rujz, which is translated here as 'filth', originally meant suffering or torment. It then came to signify anything that leads to it. Hence, the directive to abandon all such filth that incurs punishment and torment. The Prophet is also directed to be self-effacing so as not to hold up what he has to exert of effort, thinking it to be much: "Do not hold up what you give away showing it to be much." (Verse 6) He was to give much, sacrifice much and put up with much hardship. Yet God wants him not to think too highly of what he has to give, feeling that it is much. To be a true advocate of the divine faith, one must not think of what one has to give or sacrifice for it. The sacrifice required is so great that no one can give it willingly unless he also forgets it, or rather does not feel it in the first place because he is so preoccupied with his duty towards God. In essence, he feels that whatever he has to give for His sake is only part of His grace and favour. Thus, giving the sacrifice and exerting the effort are an aspect of grace God bestows on us. We should be grateful to Him for enabling us to give it in the first place, rather than holding it up, thinking we have done something great. The last directive is to be patient: "But to your Lord turn in patience." (Verse 7) This is a directive that is given every time the Prophet is assigned a task or needs counselling. Patience is the most important prerequisite in this hard battle of advocating God's message. It is a battle against two enemies simultaneously: personal desires on the one hand, and external enemies motivated by their own desires on the other. The most effective weapon in this hard and long battle is patience for God's sake and with the aim to please Him. When this divine directive has been given to the noble Prophet, the surah outlines the terms of the warning to be given. This is delivered in a way that alerts attention to the hard day they are warned about: When the trumpet is sounded that will be a day of anguish, far from easy for the unbelievers. (Verses 8-10) The sounding of the trumpet is here expressed in a stronger way than normally used in other surahs. In its Arabic expression, nuqira fin-naqur, it gives a feeling of a sound that is sharper to the ear, almost beating on it. Hence, the day will be hard for the unbelievers. Its hardship is emphasised by negating all traces of ease. It is hard from start to finish, without any respite. No details are given of this hardship; it is left in general terms to impart a feeling of distress and choking. It behoves those unbelievers, then, to heed the warning before the trumpet is sounded, ushering in this very hard day. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 10) Essential Preparations You, wrapped in your cloak, arise and give warning. Glorify your Lord's greatness; clean your garments; stay away from all filth; do not hold up what you give away showing it to be much; but to your Lord turn in patience. (Verses 1-7) This is an address from on high, calling on the Prophet to get ready for his great task. He is to warn mankind, wake them up and save them from evil in this life and from the fire in the life to come, setting them on the way to salvation before it is too late. This is a hard, momentous task when assigned to an individual human being, even though he may be God's Prophet and Messenger. Mankind had, however, gone so far astray and were too steeped in sin, rebellion, arrogance and persistence. All this made advocacy of the divine faith the most difficult task to be assigned to anyone. "You, wrapped in your cloak, arise and give warning." (Verses 1-2) To give warning is the most obvious aspect of the divine message. It alerts people to the impending danger that threatens to engulf those who are oblivious of it, heading unaware into error. Such warning manifests God's grace which He bestows on people. They take away nothing of His kingdom when they go astray, and increase His kingdom by nothing when they follow His guidance. However, it is out of His grace that He gives them such care so as to save themselves from severe punishment in the life to come and to rid themselves of evil in this life. The fact that His messengers call on them to respond so as to earn His forgiveness and be admitted into His heaven is certainly a manifestation of His grace. Having given His Messenger the instruction to warn others, He adds some directives for the Prophet to observe in his own life. The first of these is to "Glorify, your Lord's greatness." (Verse 3) Only your Lord is great and only He deserves to be glorified. This directive lays down an aspect of the Islamic concept of God and His oneness. Every person, every creature, every value and everything is small, while God alone is great. All entities, sizes, forces, values, events, situations, concepts and shapes dwindle into insignificance, while God alone is supreme, perfect and majestic. The Prophet is instructed to warn mankind, bearing all the difficulties of such a task, with this vision in mind. He will then think little of any force or plot aiming to impede his work, as he realises that his Lord alone is great. Advocates of the divine message need to always keep this principle in mind when they go about fulfilling their difficult task. The Prophet is then directed to maintain purity and cleanliness: "Clean your garments." (Verse 4) In Arabic usage, this expression of cleaning one's garments means maintaining purity of heart and high moral values together with clean action. It refers to the purity of self which is covered by those garments. Such purity and cleanliness signify the condition that is best suited for receiving instructions from on high. Moreover, it is the closest thing to the nature of the Islamic message. Furthermore, it is necessary for the task of warning and delivering the message, advocating it in the midst of a multitude of forces and trends that bring with them much filth, dirt and indecency. The advocate of the divine faith needs to be perfectly clean so that he can save those who are tainted while allowing nothing to taint him. This directive shows deep understanding of the needs of those who undertake advocacy of God's faith in all types of social environment and situations. The next directive requires the Prophet to steer away from polytheism and all that exposes people to God's punishment: "stay away from all filth." (Verse 5) The Prophet stayed away from all this long before he was endowed with prophethood. His was an upright nature that disliked all deviation from the truth, and disowned all erroneous beliefs and loose morality. He never indulged in any unbecoming practice. However, this directive is a declaration of separation between two different routes that can never cross. The Arabic word rujz, which is translated here as 'filth', originally meant suffering or torment. It then came to signify anything that leads to it. Hence, the directive to abandon all such filth that incurs punishment and torment. The Prophet is also directed to be self-effacing so as not to hold up what he has to exert of effort, thinking it to be much: "Do not hold up what you give away showing it to be much." (Verse 6) He was to give much, sacrifice much and put up with much hardship. Yet God wants him not to think too highly of what he has to give, feeling that it is much. To be a true advocate of the divine faith, one must not think of what one has to give or sacrifice for it. The sacrifice required is so great that no one can give it willingly unless he also forgets it, or rather does not feel it in the first place because he is so preoccupied with his duty towards God. In essence, he feels that whatever he has to give for His sake is only part of His grace and favour. Thus, giving the sacrifice and exerting the effort are an aspect of grace God bestows on us. We should be grateful to Him for enabling us to give it in the first place, rather than holding it up, thinking we have done something great. The last directive is to be patient: "But to your Lord turn in patience." (Verse 7) This is a directive that is given every time the Prophet is assigned a task or needs counselling. Patience is the most important prerequisite in this hard battle of advocating God's message. It is a battle against two enemies simultaneously: personal desires on the one hand, and external enemies motivated by their own desires on the other. The most effective weapon in this hard and long battle is patience for God's sake and with the aim to please Him. When this divine directive has been given to the noble Prophet, the surah outlines the terms of the warning to be given. This is delivered in a way that alerts attention to the hard day they are warned about: When the trumpet is sounded that will be a day of anguish, far from easy for the unbelievers. (Verses 8-10) The sounding of the trumpet is here expressed in a stronger way than normally used in other surahs. In its Arabic expression, nuqira fin-naqur, it gives a feeling of a sound that is sharper to the ear, almost beating on it. Hence, the day will be hard for the unbelievers. Its hardship is emphasised by negating all traces of ease. It is hard from start to finish, without any respite. No details are given of this hardship; it is left in general terms to impart a feeling of distress and choking. It behoves those unbelievers, then, to heed the warning before the trumpet is sounded, ushering in this very hard day. |
- Surah 74. Al-Mudathir - Saad al Ghamidi https://www.youtube.com/watch?v=ZX6pfbqKBzs&index=74&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 74. Al-Mudathir Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=PdHbFdBXcts&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=74
- Surah 74. Al-Mudathir Muhammad Al Luhaydan https://www.youtube.com/watch?v=V6LzGuJlWUY&index=74&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- idris abkar Al-Mudathir https://www.youtube.com/watch?v=r178NwpYIZw
- Surah 74. Al-Mudathir Muhammad Minshawi https://www.youtube.com/watch?v=kBScoL3O4-A&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=74
