arise and warn threaten the people of Mecca with punishment in the Fire should they refuse to believe;
O enwrapped in thy cloak, stand up and warn! “O source of bounteousness, O rising place of beauty, O chosen by the Majestic! O you who have pulled the cloak of mortal nature over your head and covered yourself with the rug of human na- ture. If you want proximity to Me, stand up through Me and drop from yourself everything other than Me. Rise up from yourself and rise up from your own rising up! Flee to the sanctuary of My exaltedness! Lift off the cloak of mortal nature from yourself, remove the rug of human nature from the road of the heart so that the heart may be a vast plain! Let it fly like a bird in the world of desire on the air of seeking until it arrives at the nest of proximity.” A great man was asked, “What is the meaning of proximity?” “If you mean the servant's proximity to the Real, expressing that is easy and alluding to it simple: It is service in seclusion, hidden from the people; the unveiling of the Haqiqah, hidden from the angels; immersion in companionship, hidden from oneself. “If you are talking about the Real's proximity to the servant, that cannot be put into words, nor do expression and allusion have any access to it. It is nothing but what He Himself says: 'Surely I am near [2:186]: Unsought, uncalled, unperceived, I am near. Compared to My closeness, the eye's blackness is distant from the eye's whiteness, for I am nearer than that, and the breath is far from the lips, for I am nearer than that. I am not near to your intellect's preserve, for I am near to My own attributes in the description of My own firstness.'” The Pir of the Tariqah said, “If people were to see the light of proximity in the recognizer, they would all be burned away, and if the recognizer were to see the light of proximity in himself, he would burn away. The knowledge of proximity does not fit into tongue and ear. It is a narrow road, and proximity disdains companionship with the tongue's water and clay. Whenever proxim- ity shows its face, how can the universe and man wait around?” As long as you are with you, what good is this talk to you? For this is the Fountain of Life, the world disowned.
O enwrapped in thy cloak, stand up and warn! “O source of bounteousness, O rising place of beauty, O chosen by the Majestic! O you who have pulled the cloak of mortal nature over your head and covered yourself with the rug of human na- ture. If you want proximity to Me, stand up through Me and drop from yourself everything other than Me. Rise up from yourself and rise up from your own rising up! Flee to the sanctuary of My exaltedness! Lift off the cloak of mortal nature from yourself, remove the rug of human nature from the road of the heart so that the heart may be a vast plain! Let it fly like a bird in the world of desire on the air of seeking until it arrives at the nest of proximity.” A great man was asked, “What is the meaning of proximity?” “If you mean the servant's proximity to the Real, expressing that is easy and alluding to it simple: It is service in seclusion, hidden from the people; the unveiling of the Haqiqah, hidden from the angels; immersion in companionship, hidden from oneself. “If you are talking about the Real's proximity to the servant, that cannot be put into words, nor do expression and allusion have any access to it. It is nothing but what He Himself says: 'Surely I am near [2:186]: Unsought, uncalled, unperceived, I am near. Compared to My closeness, the eye's blackness is distant from the eye's whiteness, for I am nearer than that, and the breath is far from the lips, for I am nearer than that. I am not near to your intellect's preserve, for I am near to My own attributes in the description of My own firstness.'” The Pir of the Tariqah said, “If people were to see the light of proximity in the recognizer, they would all be burned away, and if the recognizer were to see the light of proximity in himself, he would burn away. The knowledge of proximity does not fit into tongue and ear. It is a narrow road, and proximity disdains companionship with the tongue's water and clay. Whenever proxim- ity shows its face, how can the universe and man wait around?” As long as you are with you, what good is this talk to you? For this is the Fountain of Life, the world disowned.
O enwrapped in thy cloak, stand up and warn! “O source of bounteousness, O rising place of beauty, O chosen by the Majestic! O you who have pulled the cloak of mortal nature over your head and covered yourself with the rug of human na- ture. If you want proximity to Me, stand up through Me and drop from yourself everything other than Me. Rise up from yourself and rise up from your own rising up! Flee to the sanctuary of My exaltedness! Lift off the cloak of mortal nature from yourself, remove the rug of human nature from the road of the heart so that the heart may be a vast plain! Let it fly like a bird in the world of desire on the air of seeking until it arrives at the nest of proximity.” A great man was asked, “What is the meaning of proximity?” “If you mean the servant's proximity to the Real, expressing that is easy and alluding to it simple: It is service in seclusion, hidden from the people; the unveiling of the Haqiqah, hidden from the angels; immersion in companionship, hidden from oneself. “If you are talking about the Real's proximity to the servant, that cannot be put into words, nor do expression and allusion have any access to it. It is nothing but what He Himself says: 'Surely I am near [2:186]: Unsought, uncalled, unperceived, I am near. Compared to My closeness, the eye's blackness is distant from the eye's whiteness, for I am nearer than that, and the breath is far from the lips, for I am nearer than that. I am not near to your intellect's preserve, for I am near to My own attributes in the description of My own firstness.'” The Pir of the Tariqah said, “If people were to see the light of proximity in the recognizer, they would all be burned away, and if the recognizer were to see the light of proximity in himself, he would burn away. The knowledge of proximity does not fit into tongue and ear. It is a narrow road, and proximity disdains companionship with the tongue's water and clay. Whenever proxim- ity shows its face, how can the universe and man wait around?” As long as you are with you, what good is this talk to you? For this is the Fountain of Life, the world disowned.
O enwrapped in thy cloak, stand up and warn! “O source of bounteousness, O rising place of beauty, O chosen by the Majestic! O you who have pulled the cloak of mortal nature over your head and covered yourself with the rug of human na- ture. If you want proximity to Me, stand up through Me and drop from yourself everything other than Me. Rise up from yourself and rise up from your own rising up! Flee to the sanctuary of My exaltedness! Lift off the cloak of mortal nature from yourself, remove the rug of human nature from the road of the heart so that the heart may be a vast plain! Let it fly like a bird in the world of desire on the air of seeking until it arrives at the nest of proximity.” A great man was asked, “What is the meaning of proximity?” “If you mean the servant's proximity to the Real, expressing that is easy and alluding to it simple: It is service in seclusion, hidden from the people; the unveiling of the Haqiqah, hidden from the angels; immersion in companionship, hidden from oneself. “If you are talking about the Real's proximity to the servant, that cannot be put into words, nor do expression and allusion have any access to it. It is nothing but what He Himself says: 'Surely I am near [2:186]: Unsought, uncalled, unperceived, I am near. Compared to My closeness, the eye's blackness is distant from the eye's whiteness, for I am nearer than that, and the breath is far from the lips, for I am nearer than that. I am not near to your intellect's preserve, for I am near to My own attributes in the description of My own firstness.'” The Pir of the Tariqah said, “If people were to see the light of proximity in the recognizer, they would all be burned away, and if the recognizer were to see the light of proximity in himself, he would burn away. The knowledge of proximity does not fit into tongue and ear. It is a narrow road, and proximity disdains companionship with the tongue's water and clay. Whenever proxim- ity shows its face, how can the universe and man wait around?” As long as you are with you, what good is this talk to you? For this is the Fountain of Life, the world disowned.
يا أيها المتغطي بثيابه، قم مِن مضجعك، فحذِّر الناس من عذاب الله، وخُصَّ ربك وحده بالتعظيم والتوحيد والعبادة، وَطَهِّر ثيابك من النجاسات؛ فإن طهارة الظاهر من تمام طهارة الباطن، ودُمْ على هَجْر الأصنام والأوثان وأعمال الشرك كلها، فلا تقربها، ولا تُعط العطيَّة؛ كي تلتمس أكثر منها، ولمرضاة ربك فاصبر على الأوامر والنواهي.
أى شمر عن ساق الغزم وأنذر الناس وبهذا حصل الإرسال كما حصل بالأول النبوة.
والمراد بالقيام فى قوله - تعالى - : قم فأنذر ، المسارعة والمبادرة والتصميم على تنفيذ ما أمره - سبحانه - به ، والإِنذار هو الإِخبار الذى يصاحبه التخويف .أى : قم - أيها الرسول الكريم - وانهض من مضجعك ، وبادر بعزيمة وتصميم ، على إنذار الناس وتخويفهم من سوء عاقبتهم ، إذا ما استمروا فى كفرهم ، وبلغ رسالة ربك إليهم دون أن تخشى أحدا منهم ، ومرهم بأن يخلصوا له - تعالى - العبادة والطاعة .والتعبير بالفاء فى قوله : ( فَأَنذِرْ ) للإِشعار بوجوب الإِسراع بهذا الإِنذار بدون تردد .وقال : فأنذر ، دون فبشر ، لأن الإِنذار هو المناسب فى ابتداء تبليغ الناس دعوة الحق حتى يرجعوا عما هم فيه من ضلال .ومفعول أنذر محذوف . أى : قم فأنذر الناس ، ومرهم بإخلاص العبادة لله .
وقوله: ( قُمْ فَأَنْذِرْ ) يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قم من نومك فأنذر عذاب الله قومك الذين أشركوا بالله، وعبدوا غيره.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قُمْ فَأَنْذِرْ ): أي أنذر عذاب الله ووقائعه في الأمم، وشدّة نقمته.
قوله عز وجل: " يا أيها المدثر * قم فأنذر "، أي: أنذر كفار مكة.
قُمْ فَأَنْذِرْ (2)وأفادت فاء { فأنذر } تعقيب إفادة التحفز والشروع بالأمر بإيقاع الإِنذار .ففعل { قم } منزَّل منزلة اللازم ، وتفريع { فأنذر } عليه يبين المراد من الأمر بالقيام .والمعنى : يا أيها المدثر من الرعب لرؤية مَلَك الوحي لا تخف وأقبل على الإِنذار .والظاهر : أن هذه الآية أول ما نزل في الأمر بالدعوة لأن سورة العلق لم تتضمن أمراً بالدعوة ، وصدر سورة المزمل تضمن أنه مسبوق بالدعوة لقوله فيه { إِنا أرسلنا إليكم رسولاً شاهداً عليكم } [ المزمل : 15 ] ، وقوله : { وذَرني والمكذبين } [ المزمل : 11 ] . وإنما كان تكذيبهم بعد أن أبلغهم أنه رسول من الله إليهم وابتدىء بالأمر بالإنذار لأن الإنذار يجمع معاني التحذير من فعل شيء لا يليق وعواقبه فالإِنذار حقيق بالتقديم قبل الأمر بمحامد الفعال لأن التخلية مقدمة على التحلية ودرء المفاسد مقدم على جلب المصالح ، ولأن غالب أحوال الناس يومئذٍ محتاجة إلى الإِنذار والتحذير .ومفعول { أنذر } محذوف لإِفادة العُموم ، أي أنذر الناس كلهم وهم يومئذٍ جميع الناس ما عدا خديجة رضي الله عنها فإنها آمنت فهي جديرة بالبشارة .
وأمره هنا بإعلان الدعوة ، والصدع بالإنذار، فقال: { قُمِ } [أي] بجد ونشاط { فَأَنْذِرْ } الناس بالأقوال والأفعال، التي يحصل بها المقصود، وبيان حال المنذر عنه، ليكون ذلك أدعى لتركه،
قوله تعالى : قم فأنذر أي خوف أهل مكة وحذرهم العذاب إن لم يسلموا . وقيل : الإنذار هنا إعلامهم بنبوته ; لأنه مقدمة الرسالة . وقيل : هو دعاؤهم إلى التوحيد ; لأنه المقصود بها . وقال الفراء : قم فصل وأمر بالصلاة .
The real work of a prophet is warning the people, i.e. informing them of the serious nature of the events which will unfold in the Hereafter. This task can be performed only by one whose heart is overflowing with the realisation of God’s Majesty, who possesses a noble character, who shuns all evil, who does good without aspiring to any recompense, who can be unilaterally tolerant and exercise patience in the face of trouble created by others.
Surah Al-Muddaththir lays down the following six injunctions:
Injunction [ 1]
قُمْ فَاَنْذِرْ (stand up and warn...74:2) 'Stand up' could be taken in its primary sense. It will mean: 'Remove the additional clothes in which you have wrapped yourself. It is also not unlikely that 'stand up' means 'Prepare yourself for the onerous task of reforming the creation of Allah'. The command fa-andhir (and warn) comes from the infinitive indhar (warning) which is based on love and affection', such as a father's warning his children against the dangers of a snake, scorpion or fire. The Prophets proclaim the Divine Message and warn its rejecters of the evil consequences of rejection. Therefore, they have received the titles of nadhir and bashir. 'Nadhir' means 'the one who affectionately and endearingly warns [ people ] against harmful things' and 'Bashir' refers to 'the one who gives glad tidings'. The Qur'an has conferred both the titles on the Holy Prophet and the Holy Book is replete with them. Here, however, the Qur'an takes it as sufficient to mention indhar 'to warn' because at the time of revelation of this verse there were only a handful of Muslims. The rest of the people were all rejecters and disbelievers. They needed to be warned and did not merit glad tidings.
(Arise and warn!) warn people and call them to profess Allah's divine Oneness.
O you enveloped in your mantle,! arise and warn,He said:�O you who are seeking succour from your own self in order to relieve your breast and heart. Arise through Us and shed from yourself all other than Us. Warn Our servants, for surely We have prepared you for the most honoured of positions (ashraf al-mawāqif) and the greatest of stations (aʿẓam al-maqāmāt).�
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The First Ayat to be revealed after `Read!
It has been confirmed in the Sahih Al-Bukhari and Sahih Muslim on the authority of Abu Salamah that Jabir bin `Abdullah informed him that he heard the Messenger of Allah ﷺ speaking about the time period (of the pause in) revelation. The Prophet said,
«فَبَيْنَا أَنَا أَمْشِي إِذْ سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ فَرَفَعْتُ بَصَرِي قِبَلَ السَّمَاءِ، فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاءَ، قَاعِدٌ عَلَى كُرْسِيَ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَجُئِثْتُ مِنْهُ حَتْى هَوَيْتُ إِلَى الْأَرْضِ، فَجِئْتُ إِلَى أَهْلِي فَقُلْتُ: زَمِّلُونِي زَمِّلُونِي فَزَمَّلُونِي. فَأَنْزَلَ (اللهُ تَعَالى):
يأَيُّهَا الْمُدَّثِّرُ - قُمْ فَأَنذِرْ
فَاهْجُرْ
ثُمَّ حَمِيَ الْوَحْيُ وَتَتَابَع»
(While I was walking I heard a voice from the sky. So I lifted my gaze towards the sky and saw the same angel who had come to me at the cave of Hira'. He was sitting on a chair between the sky and the earth. So I fled from him (in fear) until I fell down to the ground. Then, I went to my family and I said, `Wrap me up, wrap me up. So, they wrapped me up! So Allah revealed, (O you wrapped up! Arise and warn!) until (And keep away) Here, Abu Salamah added, `Ar-Rujz means idols.' (After this, the revelation started coming strongly and frequently in succession.) This is the wording of Al-Bukhari. The way this Hadith is narrated necessitates that revelation had descended before this. This is due to the Prophet's statement,
«فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاء»
(The same angel who had come to me at the cave of Hira'.)" That angel was Jibril, who had came to him with Allah's statement,
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ - خَلَقَ الإِنسَـنَ مِنْ عَلَقٍ - اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ
(Read! In the Name of your Lord Who has created. He has created man from a clot. Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) (96:1-5) After this first occurrence (in the cave) there was a period of time that passed, then the angel descended again. Imam Ahmad recorded from Abu Salamah bin `Abdur-Rahman that Jabir bin `Abdullah informed him that he heard the Messenger of Allah ﷺ saying,
«ثُمَّ فَتَرَ الْوَحْيُ عَنِّي فَتْرَةً، فَبَيْنَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي قِبَلَ السَّمَاءِ، فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي، قَاعِدٌ عَلى كُرْسِيَ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَجُئِثْتُ مِنْهُ فَرَقًا حَتْى هَوَيْتُ إِلَى الْأَرْضِ، فَجِئْتُ أَهْلِي فَقُلْتُ لَهُمْ: زَمِّلُونِي زَمِّلُونِي فَزَمَّلُونِي، فَأَنْزَلَ اللهُ تَعَالى:
يأَيُّهَا الْمُدَّثِّرُ - قُمْ فَأَنذِرْ - وَرَبَّكَ فَكَبِّرْ - وَثِيَابَكَ فَطَهِّرْ - وَالرُّجْزَ فَاهْجُرْ
ثُمَّ حَمِيَ الْوَحْيُ وَتَتَابَع»
(Then the revelation ceased coming to me for a period of time.Then, while I was walking, I heard a voice from the sky. So I lifted my gaze towards the sky to see the same angel who had come to me, sitting on a chair between the sky and the earth. So I fled from him a short distance before I fell down to the ground. Then I came to my family and said to them, `Wrap me up, wrap me up! So, they wrapped me up! Then Allah revealed, (O you wrapped up! Arise and warn! And magnify your Lord. And purify your garments. And keep away from Ar-Rujz!)( After this, the revelation started coming strongly and frequently in succession.) They both (Al-Bukhari and Muslim) recorded this Hadith by way of Az-Zuhri. At-Tabarani recorded from Ibn `Abbas that he said, "Verily, Al-Walid bin Al-Mughirah prepared some food for the Quraysh. So when they had eaten from it he said, `What do you have to say about this man' Some of them said, `He is a magician.' Others said, `He is not a magician.' Then some of them said, `He is a soothsayer.' But others said, `He is not a soothsayer.' Some of them said, `He is a poet.' But others said, `He is not a poet.' Some of them said, `This is magic from that of old.' Thus, they eventually all agreed that it was magic from ancient times. Then, when this news reached the Prophet , he became grieved, covered his head and wrapped himself up. This is when Allah revealed,
يأَيُّهَا الْمُدَّثِّرُ - قُمْ فَأَنذِرْ - وَرَبَّكَ فَكَبِّرْ - وَثِيَابَكَ فَطَهِّرْ - وَالرُّجْزَ فَاهْجُرْ - وَلاَ تَمْنُن تَسْتَكْثِرُ - وَلِرَبِّكَ فَاصْبِرْ
(O you enveloped in garments! Arise and warn! And magnify your Lord (Allah)! And purify your garments! And keep away from Ar-Rujz (the idols)! And give not a thing in order to have more (or consider not your deeds of obedience to Allah as a favour to Him). And be patient for the sake of your Lord (i.e., perform your duty to Allah)!) Concerning Allah's statement,
قُمْ فَأَنذِرْ
(Arise and warn!) means, prepare to go forth with zeal and warn the people. With this the Prophet attained messengership just as he attained prophethood with the first revelation.
وَرَبَّكَ فَكَبِّرْ
(And magnify your Lord!) to declare the greatness of Him. Al-`Awfi reported from Ibn `Abbas;
وَثِيَابَكَ فَطَهِّرْ
(And purify your garments!) "This means, do not let your garments that you wear be from earnings that are unlawful." It has also been said, "Do not wear your clothes in disobedience." Muhammad bin Sirin said,
وَثِيَابَكَ فَطَهِّرْ
(And purify your garments!) "This means clean them with water." Ibn Zayd said, "The idolators would not clean themselves, so Allah commanded him to clean himself and his garments." This view was preferred by Ibn Jarir. Sa`id bin Jubayr said,
وَثِيَابَكَ فَطَهِّرْ
(And purify your garments!) "This means purify your heart and your intentions." Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri both said, "And beautify your character." Concerning Allah's statement,
وَالرُّجْزَ فَاهْجُرْ
(And keep away from Ar-Rujz!) `Ali bin Abi Talhah reported from Ibn `Abbas, "Ar-Rujz are idols, so keep away from them." Similar to this was said by Mujahid, `Ikrimah, Qatadah, Az-Zuhri and Ibn Zayd, "Verily, it is the idols." This is like Allah's statement,
يأَيُّهَا النَّبِىِّ اتَّقِ اللَّهَ وَلاَ تُطِعِ الْكَـفِرِينَ وَالْمُنَـفِقِينَ
(O Prophet! have Taqwa of Allah, and obey not the disbelievers and the hypocrites.) (33:1) and Allah's statement,
وَقَالَ مُوسَى لاًّخِيهِ هَـرُونَ اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ
(And Musa said to his brother Harun: "Replace me among my people, act well and follow not way of the corrupters.") (7:142) Then Allah says,
وَلاَ تَمْنُن تَسْتَكْثِرُ
(And give not a thing in order to have more.) Ibn `Abbas said, "Do not give any gift seeking to get (back in return) more than it." Khusayf reported from Mujahid;
وَلاَ تَمْنُن تَسْتَكْثِرُ
(And give not a thing (Tamnun) in order to have more.) "Do not slacken in seeking more good. Tamnun in the language of the Arabs means to become weak." Concerning Allah's statement,
وَلِرَبِّكَ فَاصْبِرْ
(And be patient for the sake of your Lord!) meaning, make your patience with their harms be for the Face of your Lord, the Mighty and Majestic. This was stated by Mujahid. Ibrahim An-Nakha`i said, "Be patient in your giving for the sake of Allah, the Mighty and Majestic."
Reminding of the Day of Judgement
Concerning Allah's statement,
فَإِذَا نُقِرَ فِى النَّاقُورِ - فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Then, when the Naqur is sounded. Truly, that Day will be a Hard Day -- far from easy for the disbelievers) Ibn `Abbas, Mujahid, Ash-Sha`bi, Zayd bin Aslam, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi and Ibn Zayd, all said,
النَّاقُورِ
(Naqur) "It is the Trumpet." Mujahid said, "It is in the shape of a horn." Ibn Abi Hatim narrated that Abu Sa`id Al-Ashaj told them that Asbat bin Muhammad related to them from Mutarrif, from `Atiyah Al-`Awfi, from Ibn `Abbas,
فَإِذَا نُقِرَ فِى النَّاقُورِ
(Then, when the Trumpet is sounded.) The Messenger of Allah ﷺ said,
«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ يَنْتَظِرُ مَتَى يُؤْمَرُ فَيَنْفُخُ؟»
(How can I be comfortable when the one with the horn has placed it in his mouth, leaned his forehead forward, and is waiting to be commanded so that he can blow) The Companions of the Messenger of Allah ﷺ said, "What do you command us, O Messenger of Allah" He replied,
«قُولُوا: حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ، عَلَى اللهِ تَوَكَّلْنَا»
(Say: "Allah is sufficient for us, and what an excellent Trustee He is. We put our trust in Allah.") It has been recorded like this by Imam Ahmad on the authority of Asbat. Concerning Allah's statement,
فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ
(Truly, that Day will be a Hard Day.) meaning, severe.
عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Far from easy for the disbelievers.) meaning, it will not be easy for them. This is as Allah says,
يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ
(The disbelievers will say: "This a Hard Day.") (54:8) We have reported from Zurarah bin Awfa, the judge of Al-Basrah, that he lead the people in the morning prayer and he recited this Surah. Then, when he reached Allah's statement,
فَإِذَا نُقِرَ فِى النَّاقُورِ - فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Then, when the Naqur is sounded. Truly, that Day will be a Hard Day -- far from easy for the disbelievers.) he made a moaning sound and then he fell down dead. May Allah have mercy on him.
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً - وَجَعَلْتُ لَهُ مَالاً مَّمْدُوداً - وَبَنِينَ شُهُوداً - وَمَهَّدتُّ لَهُ تَمْهِيداً - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً - سَأُرْهِقُهُ صَعُوداً - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ - إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَآ أَدْرَاكَ مَا سَقَرُ - لاَ تُبْقِى وَلاَ تَذَرُ
O enwrapped in thy cloak, stand up and warn! “O source of bounteousness, O rising place of beauty, O chosen by the Majestic! O you who have pulled the cloak of mortal nature over your head and covered yourself with the rug of human na- ture. If you want proximity to Me, stand up through Me and drop from yourself everything other than Me. Rise up from yourself and rise up from your own rising up! Flee to the sanctuary of My exaltedness! Lift off the cloak of mortal nature from yourself, remove the rug of human nature from the road of the heart so that the heart may be a vast plain! Let it fly like a bird in the world of desire on the air of seeking until it arrives at the nest of proximity.” A great man was asked, “What is the meaning of proximity?” “If you mean the servant's proximity to the Real, expressing that is easy and alluding to it simple: It is service in seclusion, hidden from the people; the unveiling of the Haqiqah, hidden from the angels; immersion in companionship, hidden from oneself. “If you are talking about the Real's proximity to the servant, that cannot be put into words, nor do expression and allusion have any access to it. It is nothing but what He Himself says: 'Surely I am near [2:186]: Unsought, uncalled, unperceived, I am near. Compared to My closeness, the eye's blackness is distant from the eye's whiteness, for I am nearer than that, and the breath is far from the lips, for I am nearer than that. I am not near to your intellect's preserve, for I am near to My own attributes in the description of My own firstness.'” The Pir of the Tariqah said, “If people were to see the light of proximity in the recognizer, they would all be burned away, and if the recognizer were to see the light of proximity in himself, he would burn away. The knowledge of proximity does not fit into tongue and ear. It is a narrow road, and proximity disdains companionship with the tongue's water and clay. Whenever proxim- ity shows its face, how can the universe and man wait around?” As long as you are with you, what good is this talk to you? For this is the Fountain of Life, the world disowned.
O enwrapped in thy cloak, stand up and warn! “O source of bounteousness, O rising place of beauty, O chosen by the Majestic! O you who have pulled the cloak of mortal nature over your head and covered yourself with the rug of human na- ture. If you want proximity to Me, stand up through Me and drop from yourself everything other than Me. Rise up from yourself and rise up from your own rising up! Flee to the sanctuary of My exaltedness! Lift off the cloak of mortal nature from yourself, remove the rug of human nature from the road of the heart so that the heart may be a vast plain! Let it fly like a bird in the world of desire on the air of seeking until it arrives at the nest of proximity.” A great man was asked, “What is the meaning of proximity?” “If you mean the servant's proximity to the Real, expressing that is easy and alluding to it simple: It is service in seclusion, hidden from the people; the unveiling of the Haqiqah, hidden from the angels; immersion in companionship, hidden from oneself. “If you are talking about the Real's proximity to the servant, that cannot be put into words, nor do expression and allusion have any access to it. It is nothing but what He Himself says: 'Surely I am near [2:186]: Unsought, uncalled, unperceived, I am near. Compared to My closeness, the eye's blackness is distant from the eye's whiteness, for I am nearer than that, and the breath is far from the lips, for I am nearer than that. I am not near to your intellect's preserve, for I am near to My own attributes in the description of My own firstness.'” The Pir of the Tariqah said, “If people were to see the light of proximity in the recognizer, they would all be burned away, and if the recognizer were to see the light of proximity in himself, he would burn away. The knowledge of proximity does not fit into tongue and ear. It is a narrow road, and proximity disdains companionship with the tongue's water and clay. Whenever proxim- ity shows its face, how can the universe and man wait around?” As long as you are with you, what good is this talk to you? For this is the Fountain of Life, the world disowned.
O enwrapped in thy cloak, stand up and warn! “O source of bounteousness, O rising place of beauty, O chosen by the Majestic! O you who have pulled the cloak of mortal nature over your head and covered yourself with the rug of human na- ture. If you want proximity to Me, stand up through Me and drop from yourself everything other than Me. Rise up from yourself and rise up from your own rising up! Flee to the sanctuary of My exaltedness! Lift off the cloak of mortal nature from yourself, remove the rug of human nature from the road of the heart so that the heart may be a vast plain! Let it fly like a bird in the world of desire on the air of seeking until it arrives at the nest of proximity.” A great man was asked, “What is the meaning of proximity?” “If you mean the servant's proximity to the Real, expressing that is easy and alluding to it simple: It is service in seclusion, hidden from the people; the unveiling of the Haqiqah, hidden from the angels; immersion in companionship, hidden from oneself. “If you are talking about the Real's proximity to the servant, that cannot be put into words, nor do expression and allusion have any access to it. It is nothing but what He Himself says: 'Surely I am near [2:186]: Unsought, uncalled, unperceived, I am near. Compared to My closeness, the eye's blackness is distant from the eye's whiteness, for I am nearer than that, and the breath is far from the lips, for I am nearer than that. I am not near to your intellect's preserve, for I am near to My own attributes in the description of My own firstness.'” The Pir of the Tariqah said, “If people were to see the light of proximity in the recognizer, they would all be burned away, and if the recognizer were to see the light of proximity in himself, he would burn away. The knowledge of proximity does not fit into tongue and ear. It is a narrow road, and proximity disdains companionship with the tongue's water and clay. Whenever proxim- ity shows its face, how can the universe and man wait around?” As long as you are with you, what good is this talk to you? For this is the Fountain of Life, the world disowned.
O enwrapped in thy cloak, stand up and warn! “O source of bounteousness, O rising place of beauty, O chosen by the Majestic! O you who have pulled the cloak of mortal nature over your head and covered yourself with the rug of human na- ture. If you want proximity to Me, stand up through Me and drop from yourself everything other than Me. Rise up from yourself and rise up from your own rising up! Flee to the sanctuary of My exaltedness! Lift off the cloak of mortal nature from yourself, remove the rug of human nature from the road of the heart so that the heart may be a vast plain! Let it fly like a bird in the world of desire on the air of seeking until it arrives at the nest of proximity.” A great man was asked, “What is the meaning of proximity?” “If you mean the servant's proximity to the Real, expressing that is easy and alluding to it simple: It is service in seclusion, hidden from the people; the unveiling of the Haqiqah, hidden from the angels; immersion in companionship, hidden from oneself. “If you are talking about the Real's proximity to the servant, that cannot be put into words, nor do expression and allusion have any access to it. It is nothing but what He Himself says: 'Surely I am near [2:186]: Unsought, uncalled, unperceived, I am near. Compared to My closeness, the eye's blackness is distant from the eye's whiteness, for I am nearer than that, and the breath is far from the lips, for I am nearer than that. I am not near to your intellect's preserve, for I am near to My own attributes in the description of My own firstness.'” The Pir of the Tariqah said, “If people were to see the light of proximity in the recognizer, they would all be burned away, and if the recognizer were to see the light of proximity in himself, he would burn away. The knowledge of proximity does not fit into tongue and ear. It is a narrow road, and proximity disdains companionship with the tongue's water and clay. Whenever proxim- ity shows its face, how can the universe and man wait around?” As long as you are with you, what good is this talk to you? For this is the Fountain of Life, the world disowned.
The real work of a prophet is warning the people, i.e. informing them of the serious nature of the events which will unfold in the Hereafter. This task can be performed only by one whose heart is overflowing with the realisation of God’s Majesty, who possesses a noble character, who shuns all evil, who does good without aspiring to any recompense, who can be unilaterally tolerant and exercise patience in the face of trouble created by others.
Surah Al-Muddaththir lays down the following six injunctions:
Injunction [ 1]
قُمْ فَاَنْذِرْ (stand up and warn...74:2) 'Stand up' could be taken in its primary sense. It will mean: 'Remove the additional clothes in which you have wrapped yourself. It is also not unlikely that 'stand up' means 'Prepare yourself for the onerous task of reforming the creation of Allah'. The command fa-andhir (and warn) comes from the infinitive indhar (warning) which is based on love and affection', such as a father's warning his children against the dangers of a snake, scorpion or fire. The Prophets proclaim the Divine Message and warn its rejecters of the evil consequences of rejection. Therefore, they have received the titles of nadhir and bashir. 'Nadhir' means 'the one who affectionately and endearingly warns [ people ] against harmful things' and 'Bashir' refers to 'the one who gives glad tidings'. The Qur'an has conferred both the titles on the Holy Prophet and the Holy Book is replete with them. Here, however, the Qur'an takes it as sufficient to mention indhar 'to warn' because at the time of revelation of this verse there were only a handful of Muslims. The rest of the people were all rejecters and disbelievers. They needed to be warned and did not merit glad tidings.
O you enveloped in your mantle,! arise and warn,He said:�O you who are seeking succour from your own self in order to relieve your breast and heart. Arise through Us and shed from yourself all other than Us. Warn Our servants, for surely We have prepared you for the most honoured of positions (ashraf al-mawāqif) and the greatest of stations (aʿẓam al-maqāmāt).�
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The First Ayat to be revealed after `Read!
It has been confirmed in the Sahih Al-Bukhari and Sahih Muslim on the authority of Abu Salamah that Jabir bin `Abdullah informed him that he heard the Messenger of Allah ﷺ speaking about the time period (of the pause in) revelation. The Prophet said,
«فَبَيْنَا أَنَا أَمْشِي إِذْ سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ فَرَفَعْتُ بَصَرِي قِبَلَ السَّمَاءِ، فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاءَ، قَاعِدٌ عَلَى كُرْسِيَ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَجُئِثْتُ مِنْهُ حَتْى هَوَيْتُ إِلَى الْأَرْضِ، فَجِئْتُ إِلَى أَهْلِي فَقُلْتُ: زَمِّلُونِي زَمِّلُونِي فَزَمَّلُونِي. فَأَنْزَلَ (اللهُ تَعَالى):
يأَيُّهَا الْمُدَّثِّرُ - قُمْ فَأَنذِرْ
فَاهْجُرْ
ثُمَّ حَمِيَ الْوَحْيُ وَتَتَابَع»
(While I was walking I heard a voice from the sky. So I lifted my gaze towards the sky and saw the same angel who had come to me at the cave of Hira'. He was sitting on a chair between the sky and the earth. So I fled from him (in fear) until I fell down to the ground. Then, I went to my family and I said, `Wrap me up, wrap me up. So, they wrapped me up! So Allah revealed, (O you wrapped up! Arise and warn!) until (And keep away) Here, Abu Salamah added, `Ar-Rujz means idols.' (After this, the revelation started coming strongly and frequently in succession.) This is the wording of Al-Bukhari. The way this Hadith is narrated necessitates that revelation had descended before this. This is due to the Prophet's statement,
«فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي بِحِرَاء»
(The same angel who had come to me at the cave of Hira'.)" That angel was Jibril, who had came to him with Allah's statement,
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ - خَلَقَ الإِنسَـنَ مِنْ عَلَقٍ - اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ
(Read! In the Name of your Lord Who has created. He has created man from a clot. Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) (96:1-5) After this first occurrence (in the cave) there was a period of time that passed, then the angel descended again. Imam Ahmad recorded from Abu Salamah bin `Abdur-Rahman that Jabir bin `Abdullah informed him that he heard the Messenger of Allah ﷺ saying,
«ثُمَّ فَتَرَ الْوَحْيُ عَنِّي فَتْرَةً، فَبَيْنَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي قِبَلَ السَّمَاءِ، فَإِذَا الْمَلَكُ الَّذِي جَاءَنِي، قَاعِدٌ عَلى كُرْسِيَ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَجُئِثْتُ مِنْهُ فَرَقًا حَتْى هَوَيْتُ إِلَى الْأَرْضِ، فَجِئْتُ أَهْلِي فَقُلْتُ لَهُمْ: زَمِّلُونِي زَمِّلُونِي فَزَمَّلُونِي، فَأَنْزَلَ اللهُ تَعَالى:
يأَيُّهَا الْمُدَّثِّرُ - قُمْ فَأَنذِرْ - وَرَبَّكَ فَكَبِّرْ - وَثِيَابَكَ فَطَهِّرْ - وَالرُّجْزَ فَاهْجُرْ
ثُمَّ حَمِيَ الْوَحْيُ وَتَتَابَع»
(Then the revelation ceased coming to me for a period of time.Then, while I was walking, I heard a voice from the sky. So I lifted my gaze towards the sky to see the same angel who had come to me, sitting on a chair between the sky and the earth. So I fled from him a short distance before I fell down to the ground. Then I came to my family and said to them, `Wrap me up, wrap me up! So, they wrapped me up! Then Allah revealed, (O you wrapped up! Arise and warn! And magnify your Lord. And purify your garments. And keep away from Ar-Rujz!)( After this, the revelation started coming strongly and frequently in succession.) They both (Al-Bukhari and Muslim) recorded this Hadith by way of Az-Zuhri. At-Tabarani recorded from Ibn `Abbas that he said, "Verily, Al-Walid bin Al-Mughirah prepared some food for the Quraysh. So when they had eaten from it he said, `What do you have to say about this man' Some of them said, `He is a magician.' Others said, `He is not a magician.' Then some of them said, `He is a soothsayer.' But others said, `He is not a soothsayer.' Some of them said, `He is a poet.' But others said, `He is not a poet.' Some of them said, `This is magic from that of old.' Thus, they eventually all agreed that it was magic from ancient times. Then, when this news reached the Prophet , he became grieved, covered his head and wrapped himself up. This is when Allah revealed,
يأَيُّهَا الْمُدَّثِّرُ - قُمْ فَأَنذِرْ - وَرَبَّكَ فَكَبِّرْ - وَثِيَابَكَ فَطَهِّرْ - وَالرُّجْزَ فَاهْجُرْ - وَلاَ تَمْنُن تَسْتَكْثِرُ - وَلِرَبِّكَ فَاصْبِرْ
(O you enveloped in garments! Arise and warn! And magnify your Lord (Allah)! And purify your garments! And keep away from Ar-Rujz (the idols)! And give not a thing in order to have more (or consider not your deeds of obedience to Allah as a favour to Him). And be patient for the sake of your Lord (i.e., perform your duty to Allah)!) Concerning Allah's statement,
قُمْ فَأَنذِرْ
(Arise and warn!) means, prepare to go forth with zeal and warn the people. With this the Prophet attained messengership just as he attained prophethood with the first revelation.
وَرَبَّكَ فَكَبِّرْ
(And magnify your Lord!) to declare the greatness of Him. Al-`Awfi reported from Ibn `Abbas;
وَثِيَابَكَ فَطَهِّرْ
(And purify your garments!) "This means, do not let your garments that you wear be from earnings that are unlawful." It has also been said, "Do not wear your clothes in disobedience." Muhammad bin Sirin said,
وَثِيَابَكَ فَطَهِّرْ
(And purify your garments!) "This means clean them with water." Ibn Zayd said, "The idolators would not clean themselves, so Allah commanded him to clean himself and his garments." This view was preferred by Ibn Jarir. Sa`id bin Jubayr said,
وَثِيَابَكَ فَطَهِّرْ
(And purify your garments!) "This means purify your heart and your intentions." Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri both said, "And beautify your character." Concerning Allah's statement,
وَالرُّجْزَ فَاهْجُرْ
(And keep away from Ar-Rujz!) `Ali bin Abi Talhah reported from Ibn `Abbas, "Ar-Rujz are idols, so keep away from them." Similar to this was said by Mujahid, `Ikrimah, Qatadah, Az-Zuhri and Ibn Zayd, "Verily, it is the idols." This is like Allah's statement,
يأَيُّهَا النَّبِىِّ اتَّقِ اللَّهَ وَلاَ تُطِعِ الْكَـفِرِينَ وَالْمُنَـفِقِينَ
(O Prophet! have Taqwa of Allah, and obey not the disbelievers and the hypocrites.) (33:1) and Allah's statement,
وَقَالَ مُوسَى لاًّخِيهِ هَـرُونَ اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ
(And Musa said to his brother Harun: "Replace me among my people, act well and follow not way of the corrupters.") (7:142) Then Allah says,
وَلاَ تَمْنُن تَسْتَكْثِرُ
(And give not a thing in order to have more.) Ibn `Abbas said, "Do not give any gift seeking to get (back in return) more than it." Khusayf reported from Mujahid;
وَلاَ تَمْنُن تَسْتَكْثِرُ
(And give not a thing (Tamnun) in order to have more.) "Do not slacken in seeking more good. Tamnun in the language of the Arabs means to become weak." Concerning Allah's statement,
وَلِرَبِّكَ فَاصْبِرْ
(And be patient for the sake of your Lord!) meaning, make your patience with their harms be for the Face of your Lord, the Mighty and Majestic. This was stated by Mujahid. Ibrahim An-Nakha`i said, "Be patient in your giving for the sake of Allah, the Mighty and Majestic."
Reminding of the Day of Judgement
Concerning Allah's statement,
فَإِذَا نُقِرَ فِى النَّاقُورِ - فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Then, when the Naqur is sounded. Truly, that Day will be a Hard Day -- far from easy for the disbelievers) Ibn `Abbas, Mujahid, Ash-Sha`bi, Zayd bin Aslam, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi and Ibn Zayd, all said,
النَّاقُورِ
(Naqur) "It is the Trumpet." Mujahid said, "It is in the shape of a horn." Ibn Abi Hatim narrated that Abu Sa`id Al-Ashaj told them that Asbat bin Muhammad related to them from Mutarrif, from `Atiyah Al-`Awfi, from Ibn `Abbas,
فَإِذَا نُقِرَ فِى النَّاقُورِ
(Then, when the Trumpet is sounded.) The Messenger of Allah ﷺ said,
«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ يَنْتَظِرُ مَتَى يُؤْمَرُ فَيَنْفُخُ؟»
(How can I be comfortable when the one with the horn has placed it in his mouth, leaned his forehead forward, and is waiting to be commanded so that he can blow) The Companions of the Messenger of Allah ﷺ said, "What do you command us, O Messenger of Allah" He replied,
«قُولُوا: حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ، عَلَى اللهِ تَوَكَّلْنَا»
(Say: "Allah is sufficient for us, and what an excellent Trustee He is. We put our trust in Allah.") It has been recorded like this by Imam Ahmad on the authority of Asbat. Concerning Allah's statement,
فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ
(Truly, that Day will be a Hard Day.) meaning, severe.
عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Far from easy for the disbelievers.) meaning, it will not be easy for them. This is as Allah says,
يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ
(The disbelievers will say: "This a Hard Day.") (54:8) We have reported from Zurarah bin Awfa, the judge of Al-Basrah, that he lead the people in the morning prayer and he recited this Surah. Then, when he reached Allah's statement,
فَإِذَا نُقِرَ فِى النَّاقُورِ - فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Then, when the Naqur is sounded. Truly, that Day will be a Hard Day -- far from easy for the disbelievers.) he made a moaning sound and then he fell down dead. May Allah have mercy on him.
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً - وَجَعَلْتُ لَهُ مَالاً مَّمْدُوداً - وَبَنِينَ شُهُوداً - وَمَهَّدتُّ لَهُ تَمْهِيداً - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً - سَأُرْهِقُهُ صَعُوداً - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ - إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَآ أَدْرَاكَ مَا سَقَرُ - لاَ تُبْقِى وَلاَ تَذَرُ