|1. Yaaa ayyuhal muddassir|
يَا أَيُّهَا الْمُدَّثِّرُ
O thou wrapped up (in the mantle)!
|2. Qum fa anzir|
Arise and deliver thy warning!
|3. Wa rabbaka fakabbir|
And thy Lord do thou magnify!
|4. Wa siyaabaka fatahhir|
And thy garments keep free from stain!
|5. Warrujza fahjur|
And all abomination shun!
|6. Wa laa tamnun tastaksir|
وَلَا تَمْنُنْ تَسْتَكْثِرُ
Nor expect, in giving, any increase (for thyself)!
|7. Wa li Rabbika fasbir|
But, for thy Lord´s (Cause), be patient and constant!
|8. Fa izaa nuqira fin naaqoor|
فَإِذَا نُقِرَ فِي النَّاقُورِ
Finally, when the Trumpet is sounded,
|9. Fazaalika yawma 'iziny yawmun 'aseer|
فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ
That will be- that Day - a Day of Distress,-
|10. 'Alal kaafireena ghairu yaseer|
عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ
Far from easy for those without Faith.
|11. Zarnee wa man khalaqtu waheedaa|
ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا
Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone!-
|12. Wa ja'altu lahoo maalam mamdoodaa|
وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا
To whom I granted resources in abundance,
|13. Wa baneena shuhoodaa|
And sons to be by his side!-
|14. Wa mahhattu lahoo tamheeda|
وَمَهَّدْتُ لَهُ تَمْهِيدًا
To whom I made (life) smooth and comfortable!
|15. Summa yat ma'u an azeed|
ثُمَّ يَطْمَعُ أَنْ أَزِيدَ
Yet is he greedy-that I should add (yet more);-
|16. Kallaaa innahoo kaana li Aayaatinaa 'aneedaa|
كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا
By no means! For to Our Signs he has been refractory!
|17. Sa urhiquhoo sa'oodaa|
Soon will I visit him with a mount of calamities!
|18. Innahoo fakkara wa qaddar|
إِنَّهُ فَكَّرَ وَقَدَّرَ
For he thought and he plotted;-
|19. Faqutila kayfa qaddar|
فَقُتِلَ كَيْفَ قَدَّرَ
And woe to him! How he plotted!-
|20. Summa qutila kaifa qaddar|
ثُمَّ قُتِلَ كَيْفَ قَدَّرَ
Yea, Woe to him; How he plotted!-
|21. Summa nazar|
Then he looked round;
|22. Summa 'abasa wa basar|
ثُمَّ عَبَسَ وَبَسَرَ
Then he frowned and he scowled;
|23. Summaa adbara wastakbar|
ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ
Then he turned back and was haughty;
|24. Faqaala in haazaaa illaa sihruny yu'sar|
فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ
Then said he: "This is nothing but magic, derived from of old;
|25. In haazaaa illaa qawlul bashar|
إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ
"This is nothing but the word of a mortal!"
|26. Sa usleehi saqar|
Soon will I cast him into Hell-Fire!
|27. Wa maaa adraaka maa saqar|
وَمَا أَدْرَاكَ مَا سَقَرُ
And what will explain to thee what Hell-Fire is?
|28. Laa tubqee wa laa tazar|
لَا تُبْقِي وَلَا تَذَرُ
Naught doth it permit to endure, and naught doth it leave alone!-
|29. Lawwaahatul lilbashar|
Darkening and changing the colour of man!
|30. 'Alaihaa tis'ata 'ashar|
عَلَيْهَا تِسْعَةَ عَشَرَ
Over it are Nineteen.
|31. 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|
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
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.
|32. Kallaa walqamar|
Nay, verily: By the Moon,
|33. Wallaili id adbar|
وَاللَّيْلِ إِذْ أَدْبَرَ
And by the Night as it retreateth,
|34. Wassub hi izaaa asfar|
وَالصُّبْحِ إِذَا أَسْفَرَ
And by the Dawn as it shineth forth,-
|35. Innahaa la ihdal kubar|
إِنَّهَا لَإِحْدَى الْكُبَرِ
This is but one of the mighty (portents),
|36. Nazeeral lilbashar|
A warning to mankind,-
|37. Liman shaaa'a minkum any yataqaddama aw yata akhkhar|
لِمَنْ شَاءَ مِنْكُمْ أَنْ يَتَقَدَّمَ أَوْ يَتَأَخَّرَ
To any of you that chooses to press forward, or to follow behind;-
|38. Kullu nafsim bimaa kasabat raheenah|
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ
Every soul will be (held) in pledge for its deeds.
|39. Illaaa as haabal yameen|
إِلَّا أَصْحَابَ الْيَمِينِ
Except the Companions of the Right Hand.
|40. Fee jannaatiny yata saaa'aloon|
فِي جَنَّاتٍ يَتَسَاءَلُونَ
(They will be) in Gardens (of Delight): they will question each other,
|41. 'Anil mujrimeen|
And (ask) of the Sinners:
|42. Maa salakakum fee saqar|
مَا سَلَكَكُمْ فِي سَقَرَ
"What led you into Hell Fire?"
|43. Qaaloo lam naku minal musalleen|
قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ
They will say: "We were not of those who prayed;
|44. Wa lam naku nut'imul miskeen|
وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ
"Nor were we of those who fed the indigent;
|45. Wa kunnaa nakhoodu ma'al khaaa'ideen|
وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ
"But we used to talk vanities with vain talkers;
|46. Wa kunnaa nukazzibu bi yawmid Deen|
وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ
"And we used to deny the Day of Judgment,
|47. Hattaaa ataanal yaqeen|
حَتَّىٰ أَتَانَا الْيَقِينُ
"Until there came to us (the Hour) that is certain."
|48. Famaa tanfa'uhum shafaa'atush shaafi'een|
فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ
Then will no intercession of (any) intercessors profit them.
|49. Famaa lahum 'anittazkirati mu'rideen|
فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ
Then what is the matter with them that they turn away from admonition?-
|50. Ka annahum humurum mustanfirah|
كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ
As if they were affrighted asses,
|51. Farrat min qaswarah|
فَرَّتْ مِنْ قَسْوَرَةٍ
Fleeing from a lion!
|52. Bal yureedu kullum ri'im minhum any yu'taa suhufam munashsharah|
بَلْ يُرِيدُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُؤْتَىٰ صُحُفًا مُنَشَّرَةً
Forsooth, each one of them wants to be given scrolls (of revelation) spread out!
|53. Kallaa bal laa yakhaafoonal aakhirah|
كَلَّا ۖ بَلْ لَا يَخَافُونَ الْآخِرَةَ
By no means! But they fear not the Hereafter,
|54. Kallaaa innahoo tazkirah|
كَلَّا إِنَّهُ تَذْكِرَةٌ
Nay, this surely is an admonition:
|55. Fa man shaaa'a zakarah|
فَمَنْ شَاءَ ذَكَرَهُ
Let any who will, keep it in remembrance!
|56. Wa maa yazkuroona illaaa any yashaaa'al laah; Huwa ahlut taqwaa wa ahlul maghfirah|
وَمَا يَذْكُرُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ
But none will keep it in remembrance except as Allah wills: He is the Lord of Righteousness, and the Lord of Forgiveness.
Recitation by Mishary Al-Alfasy
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.