See 1:1.

Important Words:

المدثر (one who has covered himself with a cloak) is derived from دثر which means, it (a trace or mark) became effaced or obliterated. تدثر او ادثر (tadaththara or iddaththara) means, he wrapped himself with a garment. دثرہ (daththara) means, he destroyed or obliterated him or it; he covered him with a warm garment. دثر الطائر (daththara) means, the bird adjusted, or put in order, its nest. تدثر الفرس means, he leaped upon and rode the horse. تداثر العدو means, he vanquished the enemy (Lane & Aqrab).

Commentary:

According to the different meanings of the root word, المدثر would mean: the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is ready to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best human natural powers and qualities and prophetical dignity (Ruhul-Ma‘ani). All these epithets fully apply to the Holy Prophet. Traditions show that after a few verses of the Surah had been revealed, further revelation ceased for several months (Bukhari). As revelation was a novel spiritual experience for the Holy Prophet, its cessation was intended to make the fright that had affected his mind wear away, and to attune him with the majesty and dignity of the Divine Word.

Commentary:

Being fully prepared by devotional Prayers, deep contemplation, and long night vigils for the onerous task of reforming the world, the Muzzammil becomes the Muddaththir i.e. the leader and guide of mankind; and is commanded to rise up and proclaim the Divine Message and warn its rejecters of the evil consequences of rejection.

Important Words:

ثیاب (garments) is plural of ثوب which means, a garment. The Arabs say, فلان نقی الثوب i.e. such a one is pure in heart, conduct or reputation. دنس الثوب means, vicious or perfidious; طاھر الثیاب means, a righteous man who does good works. ثیاب means, clothes; dependants or followers of a person; weapons. It also means, the wearer’s body or self. They say خلی ثیابک عن ثیابی i.e. separate thyself from me. It also signifies, a person’s works. ان المیت لیبعث فی ثیابه التی یموت فیھا means, the dead man will be raised according to the works with which his life ended (Lane, Aqrab & Steingass).

Commentary:

The Holy Prophet is enjoined that before entering upon his great mission he should prepare a body of followers, pure of heart, conduct and reputation. Or the verse may mean that he should himself be a paragon of piety, righteousness and pure conduct.

Commentary:

الرجز meaning idol worship (Lane) the verse may be taken as enjoining the Holy Prophet to spare no pains to exterminate idolatry. Idol worship is the basic sin, but it takes different forms with different people, for instance, worship of idols made of wood or stone; worship of human beings; worship of one’s desires, of old customs, usages, etc.

Commentary:

God’s Prophets serve, and suffer for, their peoples out of no motive other than sincere concern and solicitude for their moral and spiritual well-being. "I ask of you no reward for it. My reward is only with the Lord of the worlds." (26:110), has always been the motto which has prompted and guided their noble efforts to redeem their peoples from the bondage of sin.

Commentary:

The Holy Prophet is told in this verse that he will be opposed and persecuted by the forces of evil as the result of his missionary efforts. He should, therefore, be ready to bear all opposition and persecution with patience and fortitude, and with a loving and sympathetic heart.

23:102; 50:21; 69:14.

Commentary:

The words "When the trumpet is sounded" may mean; "When the hour of punishment of disbelievers arrives." The reference may be to the Fall of Mecca, when the Meccans, as if summoned by a bugle, stood as criminals before the Holy Prophet. Or, the verse may mean; when a Divine Reformer who is a Bugle by which God summons men to Himself makes his appearance and calls men to God. Or the verse may refer to the Holy Prophet’s own call to his people.

25:27.

Commentary:

"A distressful day" signifies the Day of Resurrection or the day of the final defeat of disbelief and the complete triumph of Truth. This and the following several verses (vv. 10-30) give a graphic description of the great material benefits which the enemies of Truth enjoy and as a consequence of which they reject the Divine Message, incurring punishment in this world and in the Hereafter.

68:45; 73:12.

Commentary:

The verse, besides the translation given in the text, may mean: "Leave Me alone to deal with him whom I created," or "leave Me to deal with him who, on account of the great wealth, power and position God has bestowed upon him thinks himself to be peerless among his compatriots, وحید meaning unique, incomparable."

Though the verse applies to every arrogant and conceited disbeliever, it may particularly apply to Walid bin Mughirah. He was an outstanding personality among the Quraish, and was known among his fellow citizens by such high sounding titles as وحید (unique) and ریحان قریش (fragrance of the Quraish). He was extremely handsome and was well known for his elegant poems and other accomplishments. He had 10 to 13 sons and was a very rich man.

68:15.

68:15.

Commentary:

The verse means that Mughira’s sons also commanded respect like him. They, too, were offered a distinguished place in the assemblies which he attended. Or, Mughira was so rich that his sons always kept company with him; not wanting to go anywhere to earn their living.

Commentary:

The verse purports to say that disbelievers entertain very high ambitions but those ambitions shall not materialize. On the contrary, they shall be punished; the particle کلا being used to reject the request of a person and to reprimand him for making it (Lane).

Commentary:

Ruin seized Walid bin Mughirah. Three of his sons, viz. Walid, Khalid and Hisham accepted Islam, others perished before his eyes. He suffered heavy financial losses and ultimately died in poverty and disgrace.

80:2.

Commentary:

When the Quran was read to him, Mughira being himself a poet of distinction, said that it was not poetry, nor was the Prophet a liar, but only a magician. He frowned and scowled in disdain and went away in high huff.

11:8; 34:44; 37:16.

37:24.

70:17.

Commentary:

"Nineteen", may refer here to man’s natural powers and faculties which, according to some Sufis or mystics are nineteen in number. Proper use of these faculties or powers helps a person’s spiritual development while their misuse causes his moral death. In consonance with these nineteen faculties, which constitute the real source or instrument of a man’s good or bad actions, nineteen angels will be appointed to cleanse the guilty of their sins; each angel being entrusted with the duty of cleansing sins committed through one particular faculty. In fact, Hell as conceived by the Quran is a purgatory where the human soul, after being cured of its spiritual maladies, will resume uniform spiritual development.

13:28; 14:5.

33:10; 48:5.

Commentary:

The apparently enigmatic "nineteen" may concern some great Divine design or purpose which, when unfolded, will, on the one hand, greatly add to the faith of the believers and, on the other, to the embarrassment and mental confusion of the disbelievers and of "those in whose heart is disease." Otherwise the number of God’s angels is legion, beyond human count or computation, just as the stages of man’s spiritual progress in the Hereafter are number-less.