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Surah 74. Al-Muddaththir

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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74:1
يَـٰٓأَيُّهَا ٱلْمُدَّثِّرُ Y a ayyuh a almuddaththir u
O THOU [in thy solitude] enfolded!1
  - Mohammad Asad

The expression muddaththir (an abbreviated form of mutadaththir) signifies "one who is covered [with something]" or "enfolded [in something]"; and all philologists point out that the verb dathara, from which the above participial noun is derived, may equally well have a concrete or abstract connotation. Most of the commentators understand the phrase "O thou enfolded one" in its literal, concrete sense, and assume that it refers to the Prophet's habit of covering himself with a cloak or blanket when he felt that a revelation was about to begin. Razi, however, notes that this apostrophe may well have been used metaphorically, as an allusion to Muhammad's intense desire for solitude before the beginning of his prophetic mission (cf. introductory note to surah {96}: and this, according to Razi, would explain his being thus addressed in connection with the subsequent call, "Arise and warn" - i.e., "Give now up thy solitude, and stand up before all the world as a preacher and warner."

O Muddaththir (the one enveloped - one of the nicknames of Prophet Muhammad)!
  - Muhammad Farooq-i-Azam Malik
O you covered up 'in your clothes'!
  - Mustafa Khattab
O thou enveloped in thy cloak,
  - Marmaduke Pickthall
O thou wrapped up (in a mantle)! 5778
  - Abdullah Yusuf Ali

In these wonderful early verses there is a double thread of thought: (1) A particular occasion or person is referred to; (2) a general spiritual lesson is taught. As to (1), the Prophet was now past the stage of personal contemplation, lying down or sitting in his mantle; he was now to go forth boldly to deliver his Message and publicly proclaim the Lord: his heart had always been purified, but now all his outward doings must be dedicated to Allah, and conventional respect for ancestral customs or worship must be thrown aside; his work as a Messenger was the most generous gift that could flow from his personality, but no reward or appreciation was to be expected from his people, but quite the contrary; there would be much call on his patience, but his contentment would arise from the good pleasure of Allah. As to (2), similar stages arise in a minor degree in the life of every good man, for which the Prophet's life is to be a universal pattern.

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74:2
قُمْ فَأَنذِرْ Qum faan th ir
Arise and warn!
  - Mohammad Asad
Stand up and warn.
  - Muhammad Farooq-i-Azam Malik
Arise and warn 'all'.
  - Mustafa Khattab
Arise and warn!
  - Marmaduke Pickthall
Arise and deliver thy warning!
  - Abdullah Yusuf Ali

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74:3
وَرَبَّكَ فَكَبِّرْ Warabbaka fakabbir
And thy Sustainer's greatness glorify!
  - Mohammad Asad
Proclaim the greatness of your Rabb,
  - Muhammad Farooq-i-Azam Malik
Revere your Lord 'alone'.
  - Mustafa Khattab
Thy Lord magnify,
  - Marmaduke Pickthall
And thy Lord do thou magnify!
  - Abdullah Yusuf Ali

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74:4
وَثِيَابَكَ فَطَهِّرْ Wathiy a baka fa t ahhir
And thine inner self purify!2
  - Mohammad Asad

Lit., "thy garments (thiyab) purify": but almost all the classical commentators point out that the noun thawb and its plural thiyab is often metonymically applied to that which a garment encloses, i.e., a person's "body" or, in a wider sense, his "self" or his "heart", or even his "spiritual state" or "conduct" (Taj al-'Arus). Thus, commenting on the above verse, Zamakhshari draws the reader's attention to the well-known idiomatic phrases tahir ath-thiyab (lit., "one who is clean in his garments") and danis ath-thiyab ("one who is filthy in his garments"), and stresses their tropical significance of "free from faults and vices" and "vicious and perfidious", respectively. Razi states with approval that "according to most of the [earlier] commentators, the meaning [of this verse] is, 'purify thy heart of all that is blameworthy'".

purify your clothes,
  - Muhammad Farooq-i-Azam Malik
Purify your garments.
  - Mustafa Khattab
Thy raiment purify,
  - Marmaduke Pickthall
And thy garments keep free from stain! 5779
  - Abdullah Yusuf Ali

Possibly, in its immediate application, there is a reference to the dirt and filth which the Pagans used to throw at the Prophet to insult and persecute him.

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74:5
وَٱلرُّجْزَ فَٱهْجُرْ Wa al rrujza fa o hjur
And all defilement shun!
  - Mohammad Asad
keep yourself away from uncleanliness,
  - Muhammad Farooq-i-Azam Malik
'Continue to' shun idols.
  - Mustafa Khattab
Pollution shun!
  - Marmaduke Pickthall
And all abomination shun! 5780
  - Abdullah Yusuf Ali

Rujz or Rijz: abomination: usually understood to refer to idolatry. It is even possible that there was an idol called Rujz. But it has a wider signification, as including a mental state opposed to true worship, a state of doubt or indecision.

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Al-Muddaththir

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