Al-Muddaththir
سورة المدثرThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
يَـٰٓأَيُّهَا ٱلْمُدَّثِّرُ 1
{ ياأيها المدثر } النبي صلى الله عليه وسلم وأصله المتدثر أدغمت التاء في الدال ، أي المتلفف بثيابه عند نزول الوحي عليه.
O you enveloped in your mantle, the Prophet (s) (al-muddaththir is actually al-mutadaththir, but the tā’ has been assimilated with the dāl) that is to say, the one who is enwrapped in his clothes when the Revelation [Gabriel] comes down on him,
قُمْ فَأَنذِرْ 2
{ قم فأنذر } خوف أهل مكة النار إن لم يؤمنوا.
arise and warn: threaten the people of Mecca with [punishment in] the Fire should they refuse to believe;
وَرَبَّكَ فَكَبِّرْ 3
{ وربك فكبر } عظم عن إشراك المشركين.
and magnify your Lord, exalt [Him] above what is ascribed [to Him] by the idolaters;
وَثِيَابَكَ فَطَهِّرْ 4
{ وثيابك فطهر } عن النجاسة أو قصرها خلاف جر العرب ثيابهم خيلاء فربما أصابتها نجاسة.
and purify your clothes, from impurity, or [it means] shorten them, instead of [imitating] the way in which the Arabs [are wont to] let their robes drag [behind them], out of vanity, for perhaps they will be sullied by some impurity;
وَٱلرُّجْزَ فَٱهْجُرْ 5
{ والرجز } فسره النبي صلى الله عليه وسلم بالأوثان { فاهجر } أي دم على هجره.
and shun [all] defilement, [this rijz] was explained by the Prophet (s) to be the graven images; in other words, persist in shunning them.
وَلَا تَمْنُن تَسْتَكْثِرُ 6
{ ولا تمنن تستكثر } بالرفع حال، أي لا تعط شيئا لتطلب منه أكثر وهذا خاص به صلى الله عليه وسلم لأنه مأمور بأجمل الأخلاق وأشرف الآداب.
And do not grant a favour seeking greater gain (read tastakthiru as a circumstantial qualifier) in other words, do not give something in order to demand more in return: this [stipulation] is specific to the Prophet (s), since he is enjoined to [adopt] the fairest traits and the noblest of manners;
وَلِرَبِّكَ فَٱصْبِرْ 7
{ ولربك فاصبر } على الأوامر والنواهي.
and endure patiently for the sake of your Lord, [all His] commands and prohibitions.
فَإِذَا نُقِرَ فِى ٱلنَّاقُورِ 8
{ فإذا نقر فى الناقور } نفخ في الصور وهو القرن النفخة الثانية.
For when the trumpet is sounded, when the trumpet is blown, that is, the Horn (qarn), at the second blast,
فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ 9
{ فذلك } أي وقت النقر { يومئذ } بدل مما قبله المبتدأ وبني لإضافته إلى غير متمكن. وخبر المبتدأ { يوم عسير } والعامل في إذا ما دلت عليه الجملة أي اشتد الأمر.
that day, that is to say, the time of the sounding (yawma’idhin is a substitution for the preceding subject, and is not declined because it is annexed to something that cannot be declined; the predicate of the subject [is the following]) will be a harsh day (idhā is operated by what is indicated by the statement: ishtadda’l-amru, ‘[for when the trumpet is sounded] the situation will be terrible’),
عَلَى ٱلْكَـٰفِرِينَ غَيْرُ يَسِيرٍ 10
{ على الكفرين غير يسير } فيه دلالة على أنه يسير على المؤمنين أي في عسره.
for the disbelievers, not at all easy: herein is an indication that it will be easy for believers despite its harshness.
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيدًا 11
{ ذرنى } اتركني { ومن خلقت } عطف على المفعول أو مفعول معه { وحيدا } حال من من، أو من ضمير المحذوف من خلقت أي منفردا بلا أهل ولا مال هو الوليد بن المغيرة المخزومي.
Leave Me [to deal] with him whom I created (wa-man khalaqtu is a supplement to the direct object, or [it is] an object of accompaniment) lonely (wahīdan is a circumstantial qualifier referring to the man, ‘whom’, or to the pronoun referring to it but omitted from khalaqtu [sc. khalaqtuhu]), alone, without family or wealth — this was al-Walīd b. al-Mughīra al-Makhzūmī —
وَجَعَلْتُ لَهُۥ مَالًا مَّمْدُودًا 12
{ وجعلت له مالا ممدودا } واسعا متصلا من الزروع والضروع والتجارة.
and [then] assigned him ample means, abundant and continuous, [generated] from [his] crops, livestock and commerce,