74
The Covered One
al-Muddaththir
Among the earliest Makkan sūrahs, al-Muddaththir is, according to some commentators, Makkan in its entirety (Bg), but others maintain that the last section (vv. 31–56) is from the Madinan period (Āl). It is closely connected to the previous sūrah, as both are said to respond to the Prophet’s covering himself when the experience of the revelation began. Whereas the first verses of Sūrah 73 instruct the Prophet regarding the practices that he and his Companions must follow, this sūrah focuses more upon his function as a warner to those who do not as yet follow him.
Although most commentators agree that 96:1–5 constitutes the first revelation of the Quran, according to an account from one of the Companions, Yaḥyā ibn Abī Kathīr, the first five verses of this sūrah constitute the first revelation. Ibn Abī Kathīr asked Abū Salamah ibn ʿAbd al-Raḥmān what the first sūrah of the Quran to be revealed was, and Abū Salamah replied, “O thou who art covered.” Ibn Abī Kathīr then said to him, “They say it was, Recite in the Name of thy Lord Who created! [96:1].” Upon hearing that, Abū Salamah said, “I asked Jābir ibn ʿAbd Allāh about that, saying the same as you have said, whereupon he said, ‘I will not tell you except what the Messenger of God had told us. The Messenger of God said, “I passed a month at Mt. Ḥirāʾ, and when my stay came to an end, I came down. While I was walking, I heard a voice from the sky. I looked up toward the sky, and behold! I saw the same angel who came to me in the cave of Ḥirāʾ, sitting on a stool between the sky and the earth. I was so terrified by him that I fell down on the ground. Then I went to my wife and said, ‘Cover me! Cover me!’ They covered me, and then God revealed [74:1–5]”’” (Bg, W).
Ibn Kathīr proposes that the reference to “the same angel who came to me in the cave of Ḥirāʾ” indicates that this narration pertains to the second experience of the revelation, thus making the first five verses of this sūrah the first revelation after 96:1–5. Others propose that this account provides the first command to warn, thus to go forth as a Messenger, while 96:1–5 marks the beginning of the revelation as a whole (Āl).
After the opening exhortation to the Prophet in vv. 1–7, vv. 8–10 warn of the Day of Judgment, serving as the segue into a polemic against those who deny the prophethood of Muhammad (vv. 11–25) and an allusion to the punishment they will encounter in the Hereafter (vv. 26–31).
In the Name of God, the Compassionate, the Merciful
¡ O thou who art covered, * arise and warn! + Thy Lord magnify! J Thy garments purify! Z And defilement shun! j Grant not favor, seeking gain! z And for the sake of thy Lord be patient. { For when the trumpet is blown, | that Day shall be a difficult day Ċ for the disbelievers, not of ease. Ě Leave Me alone with the one whom I created, Ī and to whom I gave vast wealth, ĺ and sons at his side, Ŋ and made smooth the way for him. Ś Yet he desires that I give more. Ū Nay! Truly he sets himself against Our signs. ź I shall constrain him to endure a steep ascent. Ɗ Truly he reflected and determined. ƚ May he perish for how he determined; Ȋ then may he perish for how he determined! ! Then he beheld. " Then he frowned and scowled. # Then he turned his back, and waxed arrogant, $ and said, “This is naught but sorcery handed down; % this is naught but the speech of a human being.” & I shall cast him into Saqar. ' And what will apprise thee of Saqar? ( It spares not, nor leaves behind. ) It scorches the human being! Ð Over it are nineteen. Ñ And We have appointed none but angels as wardens of the Fire; and We have not appointed their number save as a trial for those who disbelieve, to grant certainty to those who have been given the Book and increase in faith those who believe; and that those who were given the Book and the believers will not doubt; and that those in whose hearts is a disease and the disbelievers will say, “What does God desire by this as a parable?” Thus does God lead astray whomsoever He will and guide whomsoever He will. And none knows the hosts of thy Lord but He. It is but a reminder for the human being. Ò Nay! By the moon, Ó by the night as it withdraws, Ô and by the morning as it brightens, Õ truly it is one of the greatest, Ö as a warner to the human being, × for those of you who wish to go forth or stay behind. Ø Every soul is held in pledge for what it has earned, Ù save the companions of the right, @ in Gardens, questioning one another A about the guilty, B “What led you into Saqar?” C They say, “We were not among those who prayed; D nor did we feed the indigent, E and we engaged in vain discourse with those who do the same, F and we denied the Day of Judgment, G until certainty came upon us.” H Thus the intercession of the intercessors will avail them not. I So what ails them that they turn away from the Reminder, P as if they were frightened asses Q fleeing from a lion? R Rather, every man among them desires to be given pages unfolded. S Nay! But they fear not the Hereafter. T Yea! Truly it is a reminder. U So let whosoever will, remember it. V And they remember not, save as God wills. He is most worthy of reverence and most worthy of granting forgiveness.
Commentary
¡ O thou who art covered,
1 Like 73:1, this verse refers to the Prophet’s enfolding himself in a cloak (dithār) when he first experienced the revelation. As with thou enwrapped (73:1), thou who art covered is taken as one of seven names by which the Prophet is called in the Quran; see 73:1–2c.
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* arise and warn!
2 Arise and warn indicates that this is the first call to the Prophet to deliver the new revelation, to propagate the prophetic message, while 96:1–5 is seen as the first call to prophethood (IK). From a spiritual perspective, vv. 1–2 can be understood as a call to all human beings to remove what separates them from God, arise through God, and drop everything other than God (My).
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+ Thy Lord magnify!
J Thy garments purify!
4 This verse can refer to the purification of both one’s garments and one’s character and heart before prayer (Bg, IK). In Arabic, to say that one’s garments are pure is to imply that one “is free from faults and vices” (Z). Regarding ritual purification, the Prophet said, “Whosoever performs ablution, and does so in a beautiful way, his sins shall leave his body, and will even leave from under his fingernails.” In another account, the Prophet said, “When a person washes his face, the sins of his eyes will be washed away, and when he washes his hands, the sins of what his hands have done will be washed away, and when he washes his feet, the sins of where he walked will be washed away, and with the last drop of water, he will be free of sin.” Some also take this verse as a command to shorten one’s garments rather than wearing them in the ostentatious manner of the pre-Islamic Arabs in which the hems would drag on the ground (JJ).
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Z And defilement shun!
5 Defilement translates rujz, which is also understood to mean “idols” (Bg, JJ) or misdeeds (Bg), both indicating that one must shun all that would lead to punishment (Bḍ, Bg).
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j Grant not favor, seeking gain!
6 Similar to 92:18–21, this verse indicates that charity should be given freely for the sake of God, not to curry favor or seek material gain. It can be seen as a general command for all believers or as a particular command for the Prophet (Bg, JJ).
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z And for the sake of thy Lord be patient.
7 This verse can mean either that the Prophet should be patient in implementing and following the commands of God or that he should bear patiently the harm that he would receive from his opponents, since God’s religion will ultimately prevail (Bg). Viewed in the context of the following verse, it may also mean that one must bear patiently the trials of the Day of Judgment (Bḍ).
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{ For when the trumpet is blown,
8 The blowing of the trumpet on the Day of Judgment is mentioned in several verses (see 6:73; 18:99; 20:102; 23:101; 27:87; 36:51; 39:68c; 50:20; 69:13; 78:18c). Here it is understood as a reference to the second trumpet blown by the Archangel Raphael (Bg), which heralds the gathering of all humanity on a single open, barren plain for judgment (see 18:47; 20:106; 79:14).
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| that Day shall be a difficult day
Ċ for the disbelievers, not of ease.
9–10 Those who disbelieve shall find no respite or reprieve on the Day of Resurrection. This may be the first occurrence of kāfir, or “disbeliever,” in the chronological order of revelation. Only in later revelations did kāfir come to be juxtaposed to muʾmin, or “believer.” In earlier revelations it is juxtaposed to gratitude. Kāfir must thus be understood not simply as a disbeliever, but rather in the more literal sense as “one who covers over,” implying that one covers over the truth by denying it and that this is the root of both disbelief and ingratitude.
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Ě Leave Me alone with the one whom I created,
11–25 These verses are believed to refer to al-Walīd ibn al-Mughīrah, a staunch opponent of the Prophet in Makkah. Ibn ʿAbbās related that al-Walīd went to the Prophet, who recited the Quran to him, and his heart seemed to soften to it. News of this reached Abū Jahl, another of the leaders of the Quraysh; so he said to al-Walīd, “O uncle, your clan wants to collect money to give to you, for you went to Muhammad and exposed yourself to his message.” He said, “The Quraysh know well that I am among their wealthiest.” Abū Jahl said, “Then say something about him that will let your people know you condemn and dislike him.” He said, “What shall I say? By God, there is not a man among you who is more knowledgeable about poetry and its composition than I. By God, what he says does not resemble any poetry. By God, the speech he utters is sweet and graceful, fruitful at the top, copious at the bottom; it has the upper hand, and nothing has the upper hand over it. But let me think about what I shall say about it.” Then he said, “This is naught but sorcery handed down [v. 24], which he has simply learned from others.” Then God revealed Leave Me alone with the one whom I created and the verses that follow it (W).
11 Alone refers either to God, thus emphasizing His Uniqueness as Creator, or to the human being, who begins and ends life alone before God (see 6:94; 19:80, 95). Alone translates al-waḥīd, which is also said to be one of the epithets by which al-Walīd ibn al-Mughīrah was known (Bg).
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Ī and to whom I gave vast wealth,
ĺ and sons at his side,
Ŋ and made smooth the way for him.
Ś Yet he desires that I give more.
12–15 These verses are said to refer specifically to the great fortune that God had bestowed upon al-Walīd, who was among the wealthiest men in Makkah; he had either seven or ten sons and was also considered among the most learned and eloquent of the Quraysh. These verses can, however, also be taken in a general sense as a reference to the human tendency to want ever more, as in a well-known ḥadīth, “If the son of Adam had a valley of gold, he would wish for it to be two valleys” (IK, Q); see sūrah 102; 102:1c.
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Ū Nay! Truly he sets himself against Our signs.
16 In the context of the story of al-Walīd, this verse suggests that, due to his opposition to the Prophet, God would cut off the blessings He had bestowed upon him (Bg). Our signs means the verses of the Quran (JJ); all the proofs of God, such as the revealed books and the prophets (Ṭ); or the blessings provided by God (Āl, IK).
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ź I shall constrain him to endure a steep ascent.
17 This verse means that al-Walīd will be burdened with a severe punishment that continues to increase (Ṭ), or one from which there is no respite (Bg, Ṭ). Steep ascent translates ṣuʿūdah, which is also said to be the name of a mountain of fire in Hell that al-Walīd will be made to ascend and fall from forever (Bg, JJ, Ṭ).
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Ɗ Truly he reflected and determined.
18 It is reported that al-Walīd ibn al-Mughīrah called together all of the leaders of the Quraysh and asked them about the Prophet. After reflecting upon the Prophet’s nature and the Quran, al-Walīd determined that, as he was not possessed, a fortune-teller (kāhin), a poet, or a liar, he must then be a sorcerer (sāhir; Bg, Q).
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ƚ May he perish for how he determined;
Ȋ then may he perish for how he determined!
19–20 Perish translates qutila, which literally means “slain,” indicating that, though he was still alive, al-Walīd ibn al-Mughīrah had been “spiritually slain.” Qutila is thus glossed as “accursed” or “punished” (Bg, JJ). The verse can also be read as a reference to the fact that al-Walīd determined his own fate by the manner in which he sought to determine the nature of the Prophet, and the repetition can be seen as emphasis (Bg) or to mean that al-Walīd would be punished, perish, or be slain in both this life and the next.
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! Then he beheld.
" Then he frowned and scowled.
21–22 These verses tell of al-Walīd’s reaction to the Quran. That he beheld may allude to his having had the intelligence to discern its nature, but to have nonetheless frowned and scowled, searching for a way to deny it. Others take beheld as a reference to his looking at the faces of the leaders of the Quraysh while searching for a way to refute the Quran (JJ).
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# Then he turned his back, and waxed arrogant,
23 Al-Walīd turned his back, that is, on faith and the verification of the Quran (Ṭ). Waxed arrogant translates istakabara, which when combined with the preposition “from” (ʿan) means “disdained” or “scorned.” Although the preposition does not occur here, many consider it to be implied, thus meaning, “He disdained to confirm the truth” (Ṭ), or he scorned the Prophet (JJ).
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$ and said, “This is naught but sorcery handed down;
24 Discounting the other possible ways to denigrate the Prophet and the Quran, al-Walīd decided upon sorcery (siḥr) as his final “determination.” Elsewhere those who opposed Muhammad and other prophets say of the various revelations, This is naught but manifest sorcery (see 5:110; 6:7; 11:7; 34:43; 37:15).
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% this is naught but the speech of a human being.”
25 Naught but the speech of a human being means it is not from God. See also 16:103, where the accusation against the Prophet is that he has merely been taught by a human being (JJ). Alternately, this verse can be understood to echo the contention of the disbelievers that, were God to send a messenger, he would have sent an angel, as in 25:7: And they say, “What ails this Messenger, who eats food and walks in the markets? Why is there not an angel sent down unto him to be a warner with him?” (cf. 6:8–9, 50; 11:12; 14:10–11; 17:94–95; 23:24, 33–34, 38, 47; 26:154, 186; 36:15; 54:24; 64:6c).
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& I shall cast him into Saqar.
' And what will apprise thee of Saqar?
( It spares not, nor leaves behind.
26–28 According to some Saqar is one of the names of Hell (Bg, Ṭ); according to others, the name of one of the gates of Hell (Ṭ). Some say it has no derivation, while others say it derives from saqarathu al-shams, meaning, “the sun melted or scorched it” (Tāj al-ʿarūs). Spares not, nor leaves behind indicates that it spares no one by leaving them alive, nor does it leave anyone behind dead (Bg, Ṭ; see also 87:12–13), since all are burned and then restored, only to be burned again (Bg; see 4:56); or it means that it leaves nothing of the bones, skin, and blood; it burns them all (Q).
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) It scorches the human being!
29 Scorching indicates that it burns the skin until it becomes black (Bg, Ṭ). Scorching translates lawwāḥah, which can also indicate something that makes clear, indicating that Saqar is made clear to human beings, as in 26:91: And Hellfire will become apparent to the errant (Bg, Q; see also 79:36).
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Ð Over it are nineteen.
30 Most exegetes interpret this verse as an allusion to nineteen angels who are the keepers of Hell. The angels of punishment are called zabāniyyah (96:18), and their king is named Mālik (43:77). Nineteen is one of several numbers occurring in the Quran with symbolic numerological significance. Some of the factors taken to indicate its importance are: the number of letters in the basmalah is nineteen; the number of words in what is most commonly held to be the first revelation, 96:1–5, is nineteen; the number of words in what is most commonly held to be the last revelation, Sūrah 110, is nineteen; in the science of the numerical symbolism of the letters, known as al-jafr, where each letter is assigned a numerical value, the numerological value of the Divine Name al-Wāḥid (the One), is nineteen; and the total number of sūrahs in the Quran is 114, which is 19 multiplied by 6.
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Ñ And We have appointed none but angels as wardens of the Fire; and We have not appointed their number save as a trial for those who disbelieve, to grant certainty to those who have been given the Book and increase in faith those who believe; and that those who were given the Book and the believers will not doubt; and that those in whose hearts is a disease and the disbelievers will say, “What does God desire by this as a parable?” Thus does God lead astray whomsoever He will and guide whomsoever He will. And none knows the hosts of thy Lord but He. It is but a reminder for the human being.
31 Upon hearing that there were only nineteen over it, Abū Jahl, one of the leaders of the Quraysh, is reported to have boasted that there would be no problem in overcoming them; so this verse clarifies that they are angels, not human beings (Bg, Q, Ṭ). God appoints their number as a trial, meaning either that they are something that will lead some people astray when they ask why there are nineteen (JJ) or that they are a source of punishment in the Hereafter (Q). In contrast, the believers and the People of the Book are said to increase in faith and certainty. That the appointment of the nineteen is to grant certainty to those who have been given the Book is understood by most to mean that nineteen was also the number known to the Jews and Christians; therefore, the similar enumeration in the Quran should give them greater certainty in the prophethood of Muhammad (Bg, IK, Q, Ṭ). Those in whose hearts is a disease indicates those who have hypocrisy in their hearts (Q, Ṭ; see 2:8–11; 5:52; 24:47–50; 33:12, 60; 47:20, 29) or those who opposed the Prophet (Q). The disbelievers’ question, What does God desire by this? likely refers to the meaning behind this particular number, nineteen (Q, Ṭ). In this context, God leads astray whomsoever He will and guides whomsoever He will (cf. 13:27; 29:21; 35:8) indicates the manner in which the questions posed by revelation lead some to certainty and faith and others to greater disbelief. None knows the hosts means that none knows their true number (Q, Ṭ), for although the guards are nineteen, they are only the leaders. Their full numbers are alluded to in a ḥadīth: “Hell will be brought on that Day [the Day of Judgment] with seventy thousand bridles, every bridle being held by seventy thousand angels” (Q). It is but a reminder most likely refers to the hosts of thy Lord, but may instead refer to Saqar or the Quran (Q). If taken as a reference to Saqar, reminder (dhikrā) could be rendered “admonition” (Q).
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Ò Nay! By the moon,
Ó by the night as it withdraws,
Ô and by the morning as it brightens,
32–34 Nay! expresses a rejection of those who suppose that they can know the number of God’s hosts or that they can overcome them (Āl, Ṭ). This is one of several passages in which an oath is taken on the moon (cf. 84:18; 91:2) and on the alternation of night and day (see also 81:17–18; 84:16–17; 89:1–4; 91:1–4; 92:1–2; 93:1–2).
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Õ truly it is one of the greatest,
35 Here it refers to Saqar (Q, Ṭ), meaning that Saqar is one of the greatest calamities (JJ). Some understand the assertion that it is only one of the calamities to mean that such calamities will be endless (Āl). It could also refer to the disbelievers’ denial of the prophethood of Muhammad, meaning that such denial is one of the greatest sins (Q).
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Ö as a warner to the human being,
36 According to some exegetes, v. 36 may be a distant adverbial clause that continues the command in vv. 1–2, meaning, “O thou who art covered, arise and warn . . . as a warner to man” (Q). Most, however, view it in relation to the previous verse, indicating that the gravity of Saqar should serve as a warner (Q, Ṭ). In this context, warner may also be viewed as an Attribute of God or a reference to the Quran (Q).
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× for those of you who wish to go forth or stay behind.
37 To go forth means to proceed in faith, goodness, and obedience, while stay behind means to remain in disbelief, evil, and disobedience (Q, Ṭ).
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Ø Every soul is held in pledge for what it has earned,
38 Cf. 52:21. This verse means that the good and evil deeds that a soul has committed bind it to a particular end, since God attends to every soul in accordance with what it has earned (13:33).
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Ù save the companions of the right,
39 This is most likely the first use of the term companions of the right (56:8, 27, 38, 90–91; 90:18; see 56:8–9c) in the chronological order of revelation. According to most commentators, it means those of faith and piety (Q), though in this context some take it as a reference to the children of Muslims or to the angels (Ṭ). The fifth Shiite Imam, Muhammad al-Bāqir (d. 114/733), is reported to have said, “We and our partisans are the companions of the right. All who oppose the People of the [Prophet’s] House are those who are held in pledge” (Q). Vv. 38–39 together are understood to mean that the companions of the right will not be subject to punishment, because God will forgive their sins (Q, Ṭ).
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@ in Gardens, questioning one another
A about the guilty,
B “What led you into Saqar?”
40–42 The companions of the right are said to question one another about the predicament of their fellow believers who had failed to act in accord with the revelation (JJ). Others interpret questioning one another to simply mean “questioning,” indicating that they speak directly to the sinners (Q, Ṭ). This would then be one of several passages to indicate that in the Hereafter those in the Garden and those in the Fire are, at least on occasion, able to communicate with one another (see also 7:44–50; 57:13–15).
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C They say, “We were not among those who prayed;
D nor did we feed the indigent,
43–44 In general these verses are understood to indicate those who failed to follow the Commands of God (Q, Ṭ). But one Shiite interpretation of v. 43 would be, “and we were not among the followers of the leaders (aʾimmah),” alluding to the failure to follow the Shiite Imams (Qm).
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E and we engaged in vain discourse with those who do the same,
45 Literally, this verse reads “and we plunged with those who plunged.” However, as employed in the Quran the verb khāḍa (“to plunge”) implies khāḍa fi’l-ḥadīth (“plunged into discourse”) or khāḍa fi’l-bāṭil (“plunged into vanity or falsehood”); cf. 6:91; 9:69; 52:12; 70:42. This verse thus indicates that they partook of the vanities of this world and went astray (Q, Ṭ); it could also mean that they associated with those whom God cursed for calling the Prophet a sorcerer (Q).
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F and we denied the Day of Judgment,
G until certainty came upon us.”
47 The guilty committed all the errors mentioned in vv. 43–46 until certainty—that is, death—came upon them (Q, Ṭ). As al-Kāshānī writes, “That is death, then we saw with our eyes that which we had denied.”
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H Thus the intercession of the intercessors will avail them not.
48 Although some Muslims wish to limit the ability to intercede to prophets, many Sunni scholars maintain that angels and even righteous (al-ṣiddīqūn) believers can intercede on behalf of believers, while Shiite scholars always include the Shiite Imams among those to whom God grants the ability to intercede. The most widespread opinion is that intercession through prophets, angels, and saints is available for those who believe in God, but have been punished for some of their sins (Q); however, there can be no intercession for disbelievers. This verse would thus indicate that those whom the companions of the right question in v. 42 are the disbelievers. Regarding the question of intercession, see 10:3; 19:87; 20:109; 21:28; 34:23; 2:48c; 2:255c.
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I So what ails them that they turn away from the Reminder,
P as if they were frightened asses
49–50 Here the Reminder is a reference to the Quran (Q, Ṭ), from which people turn away either by denying it or by not acting in accord with it (Q).
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Q fleeing from a lion?
51 Lion translates qaswarah, an enigmatic word that is also interpreted to mean “hunting spears,” “arrows,” or “hunters” (Q, Ṭ).
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R Rather, every man among them desires to be given pages unfolded.
52 Each man wants a revelation that is addressed directly to him (Q, Ṭ), as in 2:118: Why does God not speak to us, nor a sign come to us? (see also 17:90–93c). It is also reported that some of the Quraysh objected by saying that, if Muhammad were truly a Messenger of God, he could bring a book that would give each of them exemption and protection from the Fire (Q, Ṭ).
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S Nay! But they fear not the Hereafter.
T Yea! Truly it is a reminder.
53–54 In both verses nay, translating the emphatic particle kallā, could also be rendered “truly” or “indeed,” an alternative that fits v. 54 better than v. 53 (Q). In the recitation of Ibn ʿĀmir, they fear not is read, “you fear not,” as a warning to the reader or listener.
Reminder refers to the Quran (Ṭ). In this context, it is a reminder indicates that revelation does not provide a list of proofs of the kind that the Prophet’s detractors request when they ask for pages unfolded for each of them in v. 52. Rather, as a reminder, the revelation reawakens the knowledge of God and of the covenant with Him (see 7:172c) that all human beings bear in their primordial nature (30:30).
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U So let whosoever will, remember it.
55 As rendered, this verse refers to remembering, particularly in the sense of acting in accord with the Word of God in the Quran. It could also be read as referring to the remembrance of God: “So let him who will, remember Him.”
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V And they remember not, save as God wills. He is most worthy of reverence and most worthy of granting forgiveness.
56 That they remember implies that they act in accord with the revelation. In this vein, God’s willing that they remember refers back to v. 31: Thus does God lead astray whomsoever He will and guide whomsoever He will. When v. 55 is read as a reference to the remembrance of God, this verse indicates that individuals cannot remember God unless God remembers them. Regarding the last sentence of this verse, the Prophet is reported to have said, “God says, ‘I am most worthy of being reverenced. So none other shall be made a God with Me. And whosoever fears to do so, it is befitting that I forgive him’” (Aj, Q).
According to the recitation of Nāfiʿ, this verse could also be read, “you remember not,” in which case it is an address to the readers or listeners.