74. Surah Al-Muddaththir - The One Wrapping Himself Up (سورة المدثر)
Arabic Quran Recitation
English Quran Recitation
English and Arabic Quran Recitation
- Yaaa ayyuhal muddassir
- Qum fa anzir
- Wa rabbaka fakabbir
- Wa siyaabaka fatahhir
- Warrujza fahjur
- Wa laa tamnun tastaksir
- Wa li Rabbika fasbir
- Fa izaa nuqira fin naaqoor
- Fazaalika yawma 'iziny yawmun 'aseer
- 'Alal kaafireena ghairu yaseer
- Zarnee wa man khalaqtu waheedaa
- Wa ja'altu lahoo maalam mamdoodaa
- Wa baneena shuhoodaa
- Wa mahhattu lahoo tamheeda
- Summa yat ma'u an azeed
- Kallaaa innahoo kaana li Aayaatinaa 'aneedaa
- Sa urhiquhoo sa'oodaa
- Innahoo fakkara wa qaddar
- Faqutila kayfa qaddar
- Summa qutila kaifa qaddar
- Summa nazar
- Summa 'abasa wa basar
- Summaa adbara wastakbar
- Faqaala in haazaaa illaa sihruny yu'sar
- In haazaaa illaa qawlul bashar
- Sa usleehi saqar
- Wa maaa adraaka maa saqar
- Laa tubqee wa laa tazar
- Lawwaahatul lilbashar
- 'Alaihaa tis'ata 'ashar
- Wa maaja'alnaaa As-haaban naari illaa malaaa 'ikatanw wa maa ja'alnaa 'iddatahum illaa fitnatal lillazeena kafaroo liyastaiqinal lazeena ootul kitaaba wa yazdaadal lazeena aamanooo eemaananw wa laa yartaabal lazeena ootul kitaaba walmu'minoona wa liyaqoolal lazeena fee quloo bihim maradunw walkaafiroona maazaaa araadal laahu bihaazaa masalaa; kazaalika yudillul laahu mai yashaaa'u wa yahdee mai yashaaa'; wa maa ya'lamu junooda rabbika illaa hoo; wa maa hiya illaa zikraa lil bashar
- Kallaa walqamar
- Wallaili id adbar
- Wassub hi izaaa asfar
- Innahaa la ihdal kubar
- Nazeeral lilbashar
- Liman shaaa'a minkum any yataqaddama aw yata akhkhar
- Kullu nafsim bim kasabat raheenah
- Illaaa as haabal yameen
- Fee jannaatiny yata saaa'aloon
- 'Anil mujrimeen
- Maa salakakum fee saqar
- Qaaloo lam naku minal musalleen
- Wa lam naku nut'imul miskeen
- Wa kunnaa nakhoodu ma'al khaaa'ideen
- Wa kunnaa nukazzibu bi yawmid Deen
- Hattaaa ataanal yaqeen
- Famaa tanfa'uhum shafaa'atush shaafi'een
- Famaa lahum 'anittazkirati mu'rideen
- Ka annahum humurum mustanfirah
- Farrat min qaswarah
- Bal yureedu kullum ri'im minhum any yu'taa suhufam munashsharah
- Kallaa bal laa yakhaafoonal aakhirah
- Kallaaa innahoo tazkirah
- Fa man shaaa'a zakarah
- Wa maa yazkuroona illaaa any yashaaa'al laah; Huwa ahlut taqwaa wa ahlul maghfirah
- O thou wrapped up (in the mantle)!
- Arise and deliver thy warning!
- And thy Lord do thou magnify!
- And thy garments keep free from stain!
- And all abomination shun!
- Nor expect, in giving, any increase (for thyself)!
- But, for thy Lord´s (Cause), be patient and constant!
- Finally, when the Trumpet is sounded,
- That will be- that Day - a Day of Distress,-
- Far from easy for those without Faith.
- Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone!-
- To whom I granted resources in abundance,
- And sons to be by his side!-
- To whom I made (life) smooth and comfortable!
- Yet is he greedy-that I should add (yet more);-
- By no means! For to Our Signs he has been refractory!
- Soon will I visit him with a mount of calamities!
- For he thought and he plotted;-
- And woe to him! How he plotted!-
- Yea, Woe to him; How he plotted!-
- Then he looked round;
- Then he frowned and he scowled;
- Then he turned back and was haughty;
- Then said he: "This is nothing but magic, derived from of old;
- "This is nothing but the word of a mortal!"
- Soon will I cast him into Hell-Fire!
- And what will explain to thee what Hell-Fire is?
- Naught doth it permit to endure, and naught doth it leave alone!-
- Darkening and changing the colour of man!
- Over it are Nineteen.
- And We have set none but angels as Guardians of the Fire; and We have fixed their number only as a trial for Unbelievers,- in order that the People of the Book may arrive at certainty, and the Believers may increase in Faith,- and that no doubts may be left for the People of the Book and the Believers, and that those in whose hearts is a disease and the Unbelievers may say, "What symbol doth Allah intend by this?" Thus doth Allah leave to stray whom He pleaseth, and guide whom He pleaseth: and none can know the forces of thy Lord, except He and this is no other than a warning to mankind.
- Nay, verily: By the Moon,
- And by the Night as it retreateth,
- And by the Dawn as it shineth forth,-
- This is but one of the mighty (portents),
- A warning to mankind,-
- To any of you that chooses to press forward, or to follow behind;-
- Every soul will be (held) in pledge for its deeds.
- Except the Companions of the Right Hand.
- (They will be) in Gardens (of Delight): they will question each other,
- And (ask) of the Sinners:
- "What led you into Hell Fire?"
- They will say: "We were not of those who prayed;
- "Nor were we of those who fed the indigent;
- "But we used to talk vanities with vain talkers;
- "And we used to deny the Day of Judgment,
- "Until there came to us (the Hour) that is certain."
- Then will no intercession of (any) intercessors profit them.
- Then what is the matter with them that they turn away from admonition?-
- As if they were affrighted asses,
- Fleeing from a lion!
- Forsooth, each one of them wants to be given scrolls (of revelation) spread out!
- By no means! But they fear not the Hereafter,
- Nay, this surely is an admonition:
- Let any who will, keep it in remembrance!
- But none will keep it in remembrance except as Allah wills: He is the Lord of Righteousness, and the Lord of Forgiveness.
1. يَا أَيُّهَا الْمُدَّثِّرُ
2. قُمْ فَأَنْذِرْ
3. وَرَبَّكَ فَكَبِّرْ
4. وَثِيَابَكَ فَطَهِّرْ
5. وَالرُّجْزَ فَاهْجُرْ
6. وَلَا تَمْنُنْ تَسْتَكْثِرُ
7. وَلِرَبِّكَ فَاصْبِرْ
8. فَإِذَا نُقِرَ فِي النَّاقُورِ
9. فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ
10. عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ
11. ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا
12. وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا
13. وَبَنِينَ شُهُودًا
14. وَمَهَّدْتُ لَهُ تَمْهِيدًا
15. ثُمَّ يَطْمَعُ أَنْ أَزِيدَ
16. كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا
17. سَأُرْهِقُهُ صَعُودًا
18. إِنَّهُ فَكَّرَ وَقَدَّرَ
19. فَقُتِلَ كَيْفَ قَدَّرَ
20. ثُمَّ قُتِلَ كَيْفَ قَدَّرَ
21. ثُمَّ نَظَرَ
22. ثُمَّ عَبَسَ وَبَسَرَ
23. ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ
24. فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ
25. إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ
26. سَأُصْلِيهِ سَقَرَ
27. وَمَا أَدْرَاكَ مَا سَقَرُ
28. لَا تُبْقِي وَلَا تَذَرُ
29. لَوَّاحَةٌ لِلْبَشَرِ
30. عَلَيْهَا تِسْعَةَ عَشَرَ
31. وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا ۙ وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ ۙ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۚ كَذَٰلِكَ يُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِيَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ
32. كَلَّا وَالْقَمَرِ
33. وَاللَّيْلِ إِذْ أَدْبَرَ
34. وَالصُّبْحِ إِذَا أَسْفَرَ
35. إِنَّهَا لَإِحْدَى الْكُبَرِ
36. نَذِيرًا لِلْبَشَرِ
37. لِمَنْ شَاءَ مِنْكُمْ أَنْ يَتَقَدَّمَ أَوْ يَتَأَخَّرَ
38. كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ
39. إِلَّا أَصْحَابَ الْيَمِينِ
40. فِي جَنَّاتٍ يَتَسَاءَلُونَ
41. عَنِ الْمُجْرِمِينَ
42. مَا سَلَكَكُمْ فِي سَقَرَ
43. قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ
44. وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ
45. وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ
46. وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ
47. حَتَّىٰ أَتَانَا الْيَقِينُ
48. فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ
49. فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ
50. كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ
51. فَرَّتْ مِنْ قَسْوَرَةٍ
52. بَلْ يُرِيدُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُؤْتَىٰ صُحُفًا مُنَشَّرَةً
53. كَلَّا ۖ بَلْ لَا يَخَافُونَ الْآخِرَةَ
54. كَلَّا إِنَّهُ تَذْكِرَةٌ
55. فَمَنْ شَاءَ ذَكَرَهُ
56. وَمَا يَذْكُرُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ
The Surah takes its name from the word al- muddaththir in the first verse. This also is only a name, not a title of its subject matter.
Period of Revelation
The first seven verses of this Surah belong to the earliest period at Makkah. Even according to some traditions which have been related in Bukhari, Muslim, Tirmidhi, Musnad Ahmad, etc., on the authority of Hadrat Jabir bin Abdullah, these are the very earliest verses of the Qur'an to be revealed to the Holy Prophet (upon whoa be peace). But the Muslim Ummah almost unanimously agreed that the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq (XCVI) However, what is established by authentic traditions is that after this first Revelation, no Revelation came down to the Holy Prophet (upon whom be peace) for quite some time. Then, when it was resumed, it started with theme verses of Surah Al- Muddaththir. Imam Zuhri has given the following details of it:
"Revelation to the Holy 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 Allah'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 Hadrat Jabir bin Abdullah:
"The Ho]y Messenger of Allah describing the period of falrat al-wahi (break in revelation) 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 Allah sent down the Revelation: Ya ayyuhal-Muddaththiru... From then on revelation became intense and continuous." (Bukhari, Muslim Musnad Ahmad, Ibn Jarir).
The rest of the Surah (vv. 8-56) was revealed when the first Hajj season came after public preaching of Islam had begun in Makkah. This has been fully well described in the Sirah by Ibn Hisham and we shall cite it below.
Theme and Subject Matter
As has been explained above, the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq, in which it had been Said: "Read (O Prophet), in the name of your Lord, Who created: created man from a clot of congealed blood. Read: and your Lord is Most Generous, Who taught knowledge by the pen, taught man what he did not know."
This was the first experience of Revelation met with suddenly by the Holy Prophet (upon whom be peace). in this message it was not told what great mission he had been entrusted with and what duties he had to perk form in future. He was only initiated into it and then left alone for a time so that the great strain this experience had caused should pass away and he should mentally become prepared to receive the Revelation and perform the prophetic mission in the future. After this intermission when Revelation Was resumed, the first seven verses of this Surah Were revealed:In these he Was for the first time commanded to arise and warn the people of the consequences of the way of life they were following and to proclaim the greatness of God in the world where others were being magnified without any right. Along with that he was given this instruction: The demand of the Unique mission that you have to perform, now is that your life should be pure in every respect and you should carry out the duty of reforming your people sincerely irrespective of any worldly gain. Then, in the last sentence, he was exhorted to endure with patience, for the sake of his Lord, all the hardships and troubles that he might have to face while performing his mission.
In the implementation of this Divine Command when the Holy Messenger of Allah began to preach Islam and recite the Qur'anic Surahs revealed successively, the people of Makkah felt alarmed, and it provoked a great storm of opposition and hostility. A few months passed in this state until the Hajj season approached. The people of Makkah feared that if Muhammad (upon whom be Allah's peace) started visiting the caravans of the pilgrims coming from all over Arabia at their halting places and reciting the spell binding and unique Revelations of the Qur'an in their assemblies on the occasion of Hajj, his message would reach every part of Arabia and influence countless people. Therefore, the Quraish chiefs held a conference and settled that they would start a propaganda campaign against the Holy Prophet (upon whom be peace) among the pilgrims as soon as they arrived.
After they had agreed on this, Walid bin al-Mughirah said to the assembled people: "If you said contradictory things about Muhammad (upon whom be Allah's peace and blessings), we all would lose our trust among the people. Therefore, let us agree upon one opinion, which we should all say without dispute.
Some people said that they would call Muhammad (upon whom be Allah's peace and blessings) a soothsayer. Walid said: "No, by God, be is not a soothsayer. We have seen the soothsayers: what they murmur and what they utter has no remote resemblance with the Qur'an.”
Some other people said: "Then we say he is possessed." Walid said: He is not a possessed one: we have seen mad and insane people; the way one talks disjointedly and behaves foolishly in that state is known to all: who would believe that what Muhammad (upon whom be peace) presented was the incoherent speech of a madman?”
The people said: "Then we say he is a poet.” Walid said: "No, he is not a poet, for we know poetry in all its forms, and what he presents conforms to no form of it.”
The people said: "Then he is a sorcerer.” Walid said: "He is no sorcerer either: we have seen sorcerers and we also know what methods they adopt for their sorcery. This also does not apply to Muhammad.”
Then he said: "Whichever of these things you said about Muhammad, it would be known to be a false accusation. By God, his speech is sweet, his root is deep and his branches are fruitful.” At this Abu Jahl urging on Walid said: "Your people will never be pleased with you unless you say something about Muhammad.” He said: "Let me think over it awhile.”
Then, after prolonged thought and consideration, he said: "The nearest thing to the truth is that you tell the Arabs that he is a sorcerer, who has brought a message by which he separates a man from his father; and from his brother, and from his wife and children, and from his family.” They all agreed on what Walid had proposed.
Then, according to a scheme the men of Quraish spread among the pilgrims in the Hajj season and they warned everyone they met of the sorcery of Muhammad (upon whom be peace) and of his stirring up divisions in the families by it." But the result was that by their this plan the Quraish chiefs themselves made the name of the Holy Messenger known throughout Arabia. (Ibn Hisham, pp. 288-289. That Walid had made this proposal on the insistence of Abu Jahl has been related by Ibn Jarir in his Tafsir on the authority of Ikrimah).
This same event has been reviewed and commented upon in the second section of this Surah. The sequence of its contents is as follows:
In vv. 8-10 the deniers of Truth have been warned, saying: "You will see the evil result of what you are doing today on the Resurrection Day."
In vv. 11-26, without naming Walid bin al-Mughirah, it has been told how Allah had blessed him and how inimical he proved to be to true Faith. In this connection, his mental conflict has been portrayed, telling that, on the one hand, he was fully convinced of the truth of Muhammad (upon whom be Allah's peace and blessings) and the Qur'an, but, on the other, he did not want to risk his leadership and position among his people. Therefore, not only he did not believe himself but after a long-drawn-out conflict with his conscience he also came out with the proposal that in order to restrain the people from believing the Qur'an should be branded as magic. After exposing his evil nature, it has been said: "Notwithstanding such evil inclinations and misdeeds, this person desires that he should be further blessed, whereas he has now become worthy of Hell, and never of further blessings."
In vv. 27-48, the dreadfulness of Hell has been depicted and it has been explained as to people of what character and morals really deserve it.
In vv. 49-53, the root cause of the disbelievers' aversion has been pointed out, saying: "Since they are fearless of the Hereafter, and look upon this worldly life as an end in itself, they flee from the Qur'an as though they were wild asses fleeing away from the lion: therefore, they propose unreasonable conditions for believing, whereas even if each and every condition of theirs was fulfilled, they could not advance even an inch on the way of Faith with their denial of the Hereafter."
In conclusion, it has been explicitly stated: Allah does not stand in need of anybody's faith that He may fulfill his conditions. The Qur'an is an admonition that has been presented before the people openly; now whoever wills may accept it. Allah has a right that the people should fear His disobedience and He alone has the power to forgive the one who adopts piety and an attitude of God consciousness even though one may have committed many acts of disobedience in the past.