Verses 1–7
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيم
يا أَيُّهَا الْمُدَّثِّرُ ١ قُمْ فَأَنْذِرْ ٢ وَ رَبَّكَ فَكَبِّرْ ٣ وَ ثِيابَكَ فَطَهِّرْ ٤ وَ الرُّجْزَ فَاهْجُرْ ٥ وَ لا تَمْنُنْ تَسْتَكْثِرُ ٦ وَ لِرَبِّكَ فَاصْبِرْ ٧
In the Name of Allah, the Beneficent, the Merciful
- O you wrapped in thy cloak!
- Rise up and warn!
- Magnify your Lord,
- and purify your garment,
- and keep away from all impurity!
- And show not favor, thinking it is much!
- And be patient for your Lord.
Introduction & Commentary
This sūrah was revealed in Mecca and consists of 56 verses. The sūrah begins by commanding the Prophet to warn the people, with a tone which suggests that it was revealed at the outset of the Prophet’s mission. It then describes the exalted status and lofty position of the Qur’an. It vehemently threatens those who deny this Book, accuse it of sorcery, and turn away from its call.
This is among the earliest chapters—called al-ʿatāʾiq (the ancient ones)—which were revealed to the Prophet at the beginning of his mission. Some have even suggested that it was the very first sūrah of the Qur’an to be revealed to the Prophet. The context of the sūrah refutes this view, since it talks about an incident when the Prophet recited the Qur’an to the people, who then responded by rejecting it, turning away from it, and calling it a magic handed down (). Others have suggested that the first seven verses of the chapter were the very first revelation of the Qur’an. This entails that the sūrah was not revealed at once. The context of the opening seven verses does not reject this possibility, but it seems that the first verses of the Qur’an to be revealed were the opening verses of Sūrah al-ʿAlaq (Chapter 96), as indicated by their theme and context.
Another suggested possibility is that this sūrah was the first chapter that was revealed to the Prophet when he was ordered to make his call public, after a period of secret daʿwah (mission, propagation, call). This transition is reflected in the verse: So proclaim what you have been commanded, and turn away from the polytheists (). This view can reconcile between a number of seemingly contradictory accounts, which say: (1) This was the first sūrah that was revealed. (2) It was revealed after Sūrah al-ʿAlaq. (3) This sūrah and Sūrah al-Muzzammil (Chapter 73) were revealed together. Nevertheless, this view remains at the level of mere possibility.
What we can say for sure is that this sūrah was one of the earliest chapters of the Qur’an that were revealed to the Prophet. Its opening seven verses command him to warn the people, and include other injunctions as implications and requirements of that.
يا أَيُّهَا الْمُدَّثِّرُ ١
(74:1) O you wrapped in thy cloak (al-muddaththir)!
Muddaththir was originally mutadaththir, derived from the gerund tadaththur, which means “wrapping oneself in a garment to sleep.” The meaning is: “O you who has wrapped himself in a cloak in order to sleep.” The Prophet was in such a condition when he received this verse, which bears a graceful and affectionate tone. The title given to him in this verse (al-muddaththir) was taken from the state he was in. This verse is similar to the verse: O you wrapped up in your raiment! ().
Other suggested interpretations are:
(1) The prophet was covered with prophethood, where prophethood is metaphorically compared to a garment since it was a source of adornment and elegance for the Prophet.
(2) The verse refers to the Prophet’s seclusion and absence from the people. He was addressed by this title when he was in the cave of Ḥirāʾ.
(3) What is meant is resting in leisure. The meaning is: “O you who are resting in leisure! The time of rest is over. Now is the time to labor over your responsibility to guide the people.”
Comment: These are possible meanings, but what springs first to the mind from the context is what we mentioned above.
قُمْ فَأَنْذِرْ ٢
(74:2) Rise up and warn!
This is apparently a command to warn, without referring to any particular audience. The meaning is “Carry out the task of warning.” Two alternative interpretations suggested by the exegetes are: (1) The audience is omitted and is implied to be the Prophet’s near relatives. This makes the verse comparable to: Warn the nearest of your kinsfolk (). That was the applicable audience at the outset of the Prophet’s mission. (2) There is a general audience which is omitted. Thus the verse is similar to: We have sent you to all humankind ().
The Prophet’s mission consisted of both warning and giving glad tiding. The latter is not mentioned here because this was one of the earliest chapters that was revealed to the Prophet at the outset of his mission. At that stage, the aspect of warning was more applicable than giving glad tidings.
وَ رَبَّكَ فَكَبِّرْ ٣
(74:3) Magnify (fa-kabbir, from takbīr) your Lord!
That is, you should ascribe grandeur and magnificence to your Lord in belief and action, verbally and practically. This means holding God to be clear of having anyone equal to Him or superior to Him. Nothing and no one can subdue Him. He has no partner, is not defiled by any defect, and is not defined by any attribute. It is narrated from the Imams of Ahl al-Bayt that the meaning of takbīr (exaltation, magnification) is that God is greater than any description. He is greater than any quality by which we may describe Him, including this very quality [of absolute transcendence]. This is the most sublime level of tawḥīd (monotheism, absolute oneness), which is found particularly in Islamic teachings, compared to the other heavenly revelations. Referring to God as your Lord bears a subtle indication that the Prophet was the only one at the time who held this level of monotheism.
This should clarify the fine distinction between takbīr and tasbīḥ (glorification). Tasbīḥ means glorifying God and freeing Him from all descriptions which imply a sense of defect, imperfection and non-existence, such as death, weakness and ignorance. Takbīr, however, means freeing Him from all qualities whatsoever. It is to hold Him above any existential or non-existential attribute that we may choose to describe Him with, including this very attribute. This is because every attribute is limited by conceptual boundaries that define that attribute and distinguish it from other attributes, whereas the Absolute is not encompassed by any boundary or definition. The reader should reflect on this.
Some exegetes have matched the verse with the uttering of Allāh akbar (God is greater) in the ritual prayer (called takbīrat al-iḥrām). According to the author of al-Kashshāf, the letter fāʾ (lit. so, then, therefore) in fa-kabbir implies a conditional statement. The effective meaning is: “Under all circumstances continue to magnify your Lord.”
وَ ثِيابَكَ فَطَهِّرْ ٤
(74:4) And purify your garment!
This verse has been interpreted in a number of ways:
- Purifying one’s garment is a metaphor for refining one’s actions.
Comment: This is a plausible view because one’s behavior is like an outer garment that covers the inner beliefs of the soul. One’s appearance is a reflection and representation of one’s inside. It is rather common among Arabs to use this metaphor in reference to righteous deeds.
- It means purifying the soul and restraining it from sins and disobedience.
- It means shortening one’s dress, which prevents it from being stained by impurities. A long garment that drags on the ground is more likely to become impure.
- It means keeping one’s spouse away from disbelief and sin, as per the verse: they are a garment for you ().
- It means acquiring moral virtues and noble traits.
- The verse maintains its apparent meaning, which is to cleanse one’s clothes from impurities as one of the conditions of prayer (ṣalāh).
Comment: Based on this view, it would be appropriate to also interpret the last verse—Magnify your Lord ()—as referring to the opening takbīr of the prayer. This way, the two verses mark the prescription of the ritual prayer, which was legislated at the very beginning of the Prophetic mission. It may be objected that these verses were revealed at a time when the ritual prayer was not yet prescribed. However, we should realize that the prayer was an obligation from the very outset of the Prophet’s mission, albeit not in the same form that it took later on. Yes, the five daily prayers were prescribed on the night of ascension (miʿrāj), initially adding up to ten units, with seven more being added subsequently. Nevertheless, the concept of ritual prayer (ṣalāh) existed from the very beginning, as one can see in this sūrah, as well as in Sūrah al-ʿAlaq, Sūrah al-Muzzammil, and in hadith.
There are further interpretations for purifying one’s garment, but they can be reduced to what we listed above. The most plausible of these views are the first and the last.
وَ الرُّجْزَ فَاهْجُرْ ٥
(74:5) And keep away from all impurity (al-rujz)!
There are three suggested interpretations for this verse:
- Rujz and rijz mean “punishment.” What is meant here is to keep away from the cause of punishment, which is sin and disobedience. The meaning is: “Refrain from sin and disobedience.”
- Rujz is a general term that is applied to any evil act or trait. What is meant here is to avoid anything whatsoever that God dislikes and does not approve. It could also mean vices and evil traits in particular, assuming that evil deeds are already covered by the last verse: And purify your garment ().
- Rujz means “idol.” The verse prohibits the worship of idols.
وَ لا تَمْنُنْ تَسْتَكْثِرُ ٦
(74:6) And show not favor (tamnun, from mann), thinking it is much (tastakthiru, from istikthār)!
Given the theme and context of the verses, mann here means mentioning one’s favor upon someone in a way that hurts their feeling and ruins one’s benevolence. This is how it is used in these verses: Do not render your charities void by reproaches and affronts (); They count it as a favour to you that they have embraced Islam (). Istikthār here means “seeing and considering something to be great and significant.” In this verse it does not bear its literal meaning of “seeking abundance and wanting more.”
The meaning is: “Do not suppose that you have done a favor or you have done much if you obey the abovementioned commands—of rising to warn the people, magnifying your Lord, purifying your garment, and keeping away from impurities. Let not that lead you to self-complacency, because you are only a servant. As such, you do not possess anything by yourself, except for what God has bestowed upon you and has authorized you over. Even in that, your possession and power are subordinate to His. Hence, all command belongs to Him, and upon you is to comply.”
Exegetes have offered other views which are not quite commensurate with the context of the verse. Here is a list of their interpretations:
- Do not give something in expectation of receiving more in return.
- Do not make the people feel indebted to you, and do not expect a great payment from them because of the Qur’an and the prophethood which are given to you by God.
- Do not make it a favor upon your ummah (nation, people) that you have communicated the message to them.
- Do not get listless in your practice, thinking too high of your service.
- When you give something to people, do not remind them of your favor, assuming that it is much.
- When you give anything [in charity], give it for the sake of your Lord, and be patient until God rewards you for it.
- Do not give something [in loan] while demanding more in return. Hence, the verse prohibits ribā (usury, interest).
وَ لِرَبِّكَ فَاصْبِرْ ٧
(74:7) And be patient for your Lord!
What is meant here is “for the sake of your Lord,” meaning for His satisfaction. Patience is used in an unconditional sense, which includes all three types of it: (1) being patient in the face of afflictions; (2) patiently enduring the hardships of obedience; (3) abstaining from sins with patience. The meaning is: “Be patient for the sake of your Lord when you are met with any affliction or abuse as you rise to warn the people and execute the above command. Also be patient with God’s obedience, and against His disobedience.”
Our interpretation embraces all the various meanings that the exegetes have suggested, such as:
- The verse commands patience in and of itself, irrespective of its object.
- It pertains to being patient against the abuses of the polytheists.
- It means patience in performing religious obligations.
Examining Narrations
- Yaḥyá b. Abī Kathīr says: Once I asked Abū Salamah b. ʿAbd al-Raḥmān about the first thing that was revealed of the Qur’an. He replied, “It was O you wrapped in thy cloak ().”
“But the people say,” I followed up, “that it was: Read in the Name of your Lord who created ().”
He said, “I asked the same thing to Jābir b. ʿAbd-Allāh. He told me: I shall only tell you what the Messenger of God told us:
‘I was keeping retreat in [the cave of] Ḥirāʾ. When my retreat was over, I heard a voice calling me. I looked right, but there was nothing. I looked left, but there was nothing. I looked behind, but there was nothing. Then I raised my head, and saw the angel which had visited me in Ḥirāʾ [earlier]. He was sitting on a kursī (seat, chair, throne) between the heaven and the earth. I fell on my knees out of fear. I returned home and said, “Wrap me up in a cloak! Wrap me up in a cloak!” Then, these verses were revealed to me: O you wrapped in thy cloak!… and keep away from all impurity ().’”
Author’s comment: This narration contradicts other accounts which say that Sūrah al-ʿAlaq (Chapter 96) was the first chapter that was revealed of the Qur’an. That view is more commensurate with the context of Chapter 96. Moreover, “the angel which had visited me in Ḥirāʾ” suggests that the Prophet had received revelation prior to that..
- Abū Hurayrah said: We [Companions] asked, “O Messenger of God! What shall we say when we start the prayer (ṣalāh)?” Then God revealed the verse: Magnify your Lord (). So the Messenger of God instructed us to begin the prayer with takbīr (saying Allāh akbār).
Author’s comment: There is a problem with this narration. Abū Hurayrah converted to Islam quite some time following the Prophet’s migration to Medina, while this sūrah was revealed at the beginning of the Prophet’s mission. Where was Abū Hurayrah—and the other Companions—at that time?!
- Imam ʿAlī said: Tucking up a dress is a means of purifying it. God says: and purify your garment (), which means tuck it up.
- Jābir says: “I heard the Messenger of God reciting the verse, and keep away from all impurity (al-rujz or al-rajz) () with rajz [instead of rujz].” He said: “Rajz means idols.”
Author’s comment: The last part is either by Jābir, or by another transmitter in the chain of narration [not by the Prophet].
- Concerning And show not favor, thinking it is much () Abū Jārūd said [narrating from Imam al-Bāqir]: Do not give something, wanting more in return.
See verses , , . (Trans.) ↩︎
Mann, minnah and imtinān are used in the Qur’an and hadith when a benefactor reminds the beneficiary about their favor in order to make them feel obliged. (Trans.) ↩︎
The last part of this interpretation pertains to the next verse. (Trans.) ↩︎
It is common in the Qur’an to mention the prayer (ṣalāh) and almsgiving (zakāt) together, where zakāt is meant in a general sense, including all forms of financial charity. In this light, another possible meaning is that this verse refers to almsgiving after the mention of prayer in verses , much like verses below. Furthermore, charity is a main theme of Chapter 68 (Sūrah al-Qalam), which is also among the earliest chapters revealed to the Prophet in Mecca (called al-ʿatāʾiq). (Trans.) ↩︎
Al-Durr al-manthūr, on the authority of al-Ṭayālisī, ʿAbd al-Razzāq, Aḥmad, ʿAbd b. Ḥumayd, al-Bukhārī, Muslim, al-Tirmidhī, Ibn al-Ḍurays, Ibn Jarīr, Ibn al-Mundhir, Ibn Mardawayh, and Ibn al-Anbārī’s al-Maṣāḥif. ↩︎
Al-Durr al-manthūr, on the authority of Ibn Mardawayh. ↩︎
Al-Khiṣāl, part of the hadith of 400. The same idea is found in a number of other narrations, from Imams al-Bāqir, al-Ṣādiq and al-Kāẓim, in al-Kāfī and Majmaʿ al-bayān. ↩︎
Al-Durr al-manthūr, on the authority of al-Ḥākim (who has authenticated it) and Ibn Mardawayh. ↩︎
Tafsīr al-Qummī. ↩︎