📗 Surah Al-Muddaththir – Overview

🪶 Arabic Name: سورة المدثر

📝 Meaning: “The Cloaked One”

📍 Classification: Makki (Meccan)

🔢 Total Verses: 56

⏳ Chronological Order of Revelation: 4th Surah revealed (Early Makkan)

📖 Key Themes: The command to begin the public call to Islam, The nature of the Day of Judgment, A detailed rebuke of a specific opponent (Al-Walid ibn al-Mughira), The guardians of Hell, and The individual’s accountability for their own choices.

🧥 Verses 74:1-2 — The Divine Commission: “O Cloaked One, Arise and Warn!” (Key Event)

Estimated placement in timeline: Early Makkan (c. 610 CE) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): These verses represent a monumental turning point in the history of Islam. After the first revelation (the opening of Surah Al-Alaq), there was a period of pause, known as the *fatrat al-wahi*. This pause was distressing for the Prophet (ﷺ). According to his own account in Sahih al-Bukhari, he was walking when he heard a voice from the heavens, looked up, and saw the same angel (Jibril) who had come to him in the cave of Hira. The sight terrified him, and he rushed home to his wife Khadijah (RA), crying, “Cover me, cover me!” (Daththiruni, daththiruni!). It was in this state, cloaked and seeking comfort from his fear, that this revelation descended. The address is incredibly intimate: “O you who are cloaked!” (Ya ayyuhal-Muddaththir). But the command that follows is the opposite of comfort; it is the official start of the public mission: “Arise and warn!” The time for private reflection was over. The public prophetic career had begun.

Referenced Timeline: Contemporary Makkah (The very beginning of the public call to Islam).

“O you who covers himself [with a garment], Arise and warn!” (Qur’an 74:1-2)

• Primary evidence: The narration of the Prophet (ﷺ) himself, as recorded by Jabir ibn Abdullah in Sahih al-Bukhari, explicitly identifies this as the revelation that came after the pause (*fatrah*) and commanded him to begin his public warning. This makes its chronological placement one of the most certain in the entire Qur’an.
• Classical tafsir: There is a near-unanimous consensus among all classical commentators that these are the first verses revealed after the initial verses of Surah Al-Alaq and the subsequent pause, and that they represent the formal commissioning of the Prophet (ﷺ) as a public warner.

• Location/Context: Makkah, in the Prophet’s (ﷺ) home.
• Primary Actors: Allah (SWT) and the Prophet Muhammad (ﷺ).
• Function in Narrative: To officially commission the Prophet Muhammad (ﷺ) with the public duty of warning his people, marking the start of the open call to Islam.
• Evidence Level: High (Certain). This is based on the explicit testimony of the Prophet (ﷺ) himself in a canonical hadith, making it a foundational event in the timeline of revelation.

📣 Verses 74:3-5 — The Prophetic Manifesto: A Three-Point Action Plan

Estimated placement in timeline: Early Makkan (c. 610 CE) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): Immediately following the core command to “Arise and warn,” these verses provide the foundational principles of the mission. It’s a concise, powerful action plan. 1) “And your Lord glorify” (Wa rabbaka fakabbir) – The central theme of the message must be the greatness and oneness of God (Tawhid). This is the theological core. 2) “And your clothing purify” (Wa thiyabaka fatah-hir) – A command for both outer cleanliness, befitting a messenger of God, and inner purity of soul and character from any stain of sin or compromise. 3) “And uncleanliness avoid” (War-rujza fahjur) – A direct and forceful command to shun, abandon, and stay far away from all forms of idolatry and spiritual filth, which were the defining features of the Makkan society he was sent to warn.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: These verses are the direct elaboration of the initial command to “warn,” providing the “how-to” for the mission. Their content is foundational and perfectly suited for the very beginning of the public call.
• Classical tafsir: Commentators explain the multi-layered meaning of these commands. “Purify your clothing” is taken by figures like Ibn Abbas (RA) to mean “do not be of those with treacherous character.” “Uncleanliness” (rujz) is understood by the consensus to mean idols, demanding a complete disavowal of the entire polytheistic system.

• Location/Context: Makkah.
• Primary Actors: The Prophet Muhammad (ﷺ).
• Function in Narrative: To provide the core principles and ethical guidelines for the public prophetic mission.
• Evidence Level: High (Certain). These verses are an inseparable part of the initial commissioning narrative of the Surah, forming the Prophet’s (ﷺ) initial “marching orders.”

🎁 Verse 74:6-7 — The Prophetic Ethic: Give Without Expecting More, and Be Patient

Estimated placement in timeline: Early Makkan (c. 610 CE) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): This pair of verses concludes the initial prophetic manifesto with two crucial ethical and psychological principles. First, “And do not confer favor to acquire more” (Wa la tamnun tastakthir). This was a command establishing the principle of pure altruism. The Prophet’s (ﷺ) mission was to be an act of selfless giving, without any expectation of worldly reward, status, or an increase in wealth. His work was for God alone. Second, “And for your Lord be patient” (Wa li-rabbika fasbir). This was a divine forecast and a command for the single most important virtue he would need. The path of warning the arrogant elite of Makkah would be filled with hardship, ridicule, and persecution. This verse told him from the very beginning to anchor his patience not in the hope of people changing, but in his devotion to his Lord.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: These verses complete the initial set of commands that define the prophetic mission, covering the ethical and psychological dimensions required for the task. Their foundational nature points to an early Makkan origin.
• Classical tafsir: Commentators explain that the patience commanded here is steadfastness on the duties given by Allah and patient endurance of the harms inflicted by the disbelievers, all for the sake of seeking God’s pleasure.

• Location/Context: Makkah.
• Primary Actors: The Prophet Muhammad (ﷺ).
• Function in Narrative: To establish the core ethical and psychological principles of the prophetic mission: selfless generosity and steadfast patience for God’s sake.
• Evidence Level: High (Certain). These verses are the logical and necessary conclusion to the opening commission, providing the internal spiritual framework for the external mission.

🎺 Verses 74:8-10 — The Sound of Doom: A Day That Will Not Be Easy

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After commissioning the Prophet (ﷺ) to warn, these verses immediately provide the subject of that warning: the Day of Judgment. The passage describes it with terrifying brevity. It begins with the sounding of the Trumpet (An-Naqur). “And when the trumpet is blown, then that Day will be a difficult day.” The Qur’an then specifies for whom it will be difficult: “For the disbelievers, not easy.” This was the core of the “warning” the Prophet (ﷺ) was commanded to deliver. It was a direct challenge to the Makkans who lived for the moment and utterly denied any concept of a final reckoning.

Referenced Timeline: The Eschatological Future (The Day of Judgment).

• Primary evidence: The focus on the eschatological warning with powerful, poetic imagery is a signature style of the early Makkan Surahs. It was the primary tool used to break the materialistic worldview of the polytheists.
• Classical tafsir: Commentators explain that the *Naqur* is another name for the *Sur* (Trumpet) that will be blown by the angel Israfil to signal the Resurrection. The description of the day as “not easy” for the disbelievers implies, by contrast, that it will be made easy for the believers.

• Location/Context: Makkah.
• Primary Actors: The disbelievers on the Day of Judgment.
• Function in Narrative: To define the subject of the prophetic “warning”—the Day of Judgment—and to describe its difficult nature for those who disbelieve.
• Evidence Level: High. The content is a core component of the early Makkan message and logically follows the command to “warn,” demonstrating the purpose of the Prophet’s (ﷺ) mission.

👤 Verse 74:11 — The Divine Challenge: “Leave Me Alone with the One I Created” (Key Event)

Estimated placement in timeline: Early Makkan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): This verse marks a dramatic shift in tone, from a general warning to a specific, personal threat. The context is a famous incident involving Al-Walid ibn al-Mughira, a wealthy and influential chief of the Quraysh. Faced with the growing influence of the Qur’an, the Makkan leaders gathered to devise a unified propaganda strategy. They tasked Al-Walid with formulating the definitive slander against Prophet Muhammad (ﷺ). After acknowledging the Qur’an’s unique power, he maliciously settled on the label “affecting magic.” This verse is the beginning of Allah’s direct response to this individual’s plot. The command “Leave Me [to deal] with the one I created alone” (Dharni wa man khalaqtu wahida) is a divine declaration of war. It’s as if Allah is telling the Prophet (ﷺ), “Step aside. This one is Mine.” The phrase “created alone” emphasizes the man’s humble origin—he came into this world with nothing, and all his wealth and power were gifts from the very God he was now defying.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: The Sira literature provides a detailed account of the “parliament” of Quraysh leaders and the specific role Al-Walid ibn al-Mughira played in devising the “magic” slander. The verses that follow match the details of that event with striking precision.
• Classical tafsir: There is a near-unanimous consensus among classical commentators that verses 11-26 were revealed specifically about Al-Walid ibn al-Mughira and his plot. This historical anchor is one of the most famous examples of Asbab al-Nuzul.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT) and Al-Walid ibn al-Mughira.
• Function in Narrative: To issue a direct and personal divine threat against a key enemy of Islam in response to his plot to slander the Qur’an.
• Evidence Level: High. This is based on the strong consensus of classical scholars and the precise correlation between the verse and the details of a well-documented historical event.

💰 Verses 74:12-13 — The List of Blessings, Part 1: Wealth and Sons

Estimated placement in timeline: Early Makkan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): Continuing the divine indictment of Al-Walid ibn al-Mughira, these verses begin to list the immense worldly blessings that Allah had bestowed upon him, which served only to increase his arrogance. The first two blessings mentioned were the primary markers of status in Makkan society: “And to whom I granted extensive wealth” (malan mamduda) and “children present [with him]” (banina shuhuda). Al-Walid was famously one of the wealthiest men in Makkah, and he had numerous sons who were always with him in the city—a sign of immense power and prestige, as they didn’t need to travel for trade and were always there to bolster his authority. These verses begin the divine accounting of the gifts he received before showing how he used them to defy the Giver.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: This section directly continues the narrative about the “one I created alone,” providing the specific details of his worldly status that made his arrogance so profound.
• Classical tafsir: Commentators confirm that the description of “extensive wealth” and “children present” was a direct reference to Al-Walid. They narrate that he was one of the wealthiest men of Quraysh and that his sons never had to travel for trade because their wealth was so great, so they were always “present” with him in Makkah, bolstering his power.

• Location/Context: Makkah.
• Primary Actors: Al-Walid ibn al-Mughira.
• Function in Narrative: To detail the worldly blessings bestowed upon the arch-enemy in order to highlight the extremity of his ingratitude and arrogance.
• Evidence Level: High. The details provided in the verses correspond precisely with the known historical profile of Al-Walid ibn al-Mughira.

✨ Verses 74:14-15 — The List of Blessings, Part 2: A Smooth Life and Insatiable Greed

Estimated placement in timeline: Early Makkan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The divine accounting of Al-Walid’s blessings continues. “And spread everything out for him smoothly.” This signifies a life of continuous ease, respect, and influence, where all his affairs were made easy for him. After listing all these gifts—wealth, sons, and a smooth life—the verse exposes his inner spiritual state: “Then he desires that I should add more.” His reaction to God’s immense favor was not a shred of gratitude, but an insatiable, arrogant greed. He saw these blessings as his right and simply demanded more, all while denying the Giver.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: This is a direct continuation of the divine indictment of Al-Walid, moving from his external blessings to his internal state of ingratitude.
• Classical tafsir: Commentators explain that this verse shows that for some, blessings become a curse. Instead of leading to humility, they lead to greater arrogance and a sense of entitlement, which in turn leads them further away from God.

• Location/Context: Makkah.
• Primary Actors: Al-Walid ibn al-Mughira.
• Function in Narrative: To expose the inner state of greed and ingratitude that accompanied the enemy’s great worldly success.
• Evidence Level: High. The verse provides the psychological motivation for the actions of the figure being condemned, completing the character profile.

❌ Verses 74:16-17 — The Divine Verdict and Sentence: “No! I Will Cover Him with Arduous Torment”

Estimated placement in timeline: Early Makkan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): This section delivers the divine verdict on Al-Walid’s greedy desire for more. A sharp, absolute “No!” (Kalla!) cuts off his hopes. The reason for this divine refusal and the impending punishment is then given: “Indeed, he has been toward Our verses obstinate” (kanali-ayatina ‘anida). His crime was not simple disbelief, but active, stubborn, and hostile opposition to the truth after recognizing it. As a result, Allah promises a specific punishment: “I will cover him with arduous torment” (Sa’urhiquhu sa’uda). *Sa’ud* in Arabic refers to a steep, grueling ascent, a continuous and exhausting struggle. In the context of Hell, it implies a torment that is ever-increasing in its difficulty and harshness.

Referenced Timeline: Contemporary Makkah & The Eschatological Future.

• Primary evidence: This is the logical continuation of the divine indictment of Al-Walid, moving from his crime to his sentence. The specific targeting of an individual with such a severe threat is characteristic of the intense polemics of the Makkan period.
• Classical tafsir: Commentators describe *Sa’ud* as a mountain of fire in Hell which the sinner is forced to climb eternally. Every time he reaches the top, he is cast down again to repeat the torment. This graphic interpretation underscores the meaning of a relentless, arduous punishment.

• Location/Context: Makkah.
• Primary Actors: Al-Walid ibn al-Mughira.
• Function in Narrative: To state the reason for the enemy’s condemnation (obstinacy) and to announce the specific nature of his punishment in the Hereafter.
• Evidence Level: High. The verse is a direct and integral part of the narrative focused on Al-Walid, providing the link between his crime and his punishment.

🤔 Verses 74:18-20 — Inside the Mind of a Propagandist: The Cursed Deliberation

Estimated placement in timeline: Early Makkan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): These verses offer a unique, divine glimpse into the very thought process of Al-Walid ibn al-Mughira as he formulated his slander. The Qur’an narrates his internal struggle: “Indeed, he thought and deliberated.” Then, before even revealing the outcome, a divine curse interjects, expressing contempt for this corrupt process: “So may he be destroyed for how he deliberated! Then may he be destroyed for how he deliberated!” This repetition emphasizes the heinousness of his act: he was not a simple, ignorant disbeliever; he was an intelligent man who actively contemplated the truth and then willfully chose to devise a lie against it. This was a crime of malicious intellectual fraud.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: This section is a direct continuation of the narrative about the “one I created alone,” providing the specific details of his crime that earned him the divine wrath mentioned earlier. The level of detail points to a specific, known incident.
• Classical tafsir: Commentators provide the full story of Al-Walid’s deliberation as the context for these verses. They see this passage as a timeless warning against those who knowingly reject the truth out of pride and a desire to protect their worldly status.

• Location/Context: Makkah.
• Primary Actors: Al-Walid ibn al-Mughira.
• Function in Narrative: To expose the dishonest intellectual process by which a leader of the disbelievers arrived at his slander against the Qur’an.
• Evidence Level: High. This is based on the strong link to the preceding verses and the detailed corroboration found in the Sira literature for this specific event.

😠 Verses 74:21-23 — The Slander Is Born: Frowning, Scowling, and Turning Away

Estimated placement in timeline: Early Makkan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): The narrative continues its cinematic depiction of Al-Walid’s final moments of decision. After his cursed deliberation, his inner turmoil manifests physically: “Then he looked. Then he frowned and scowled. Then he turned back and was arrogant.” This is a powerful sequence capturing the physical posture of a man consumed by pride, physically turning his back on the truth he has just recognized. It is the bodily expression of his soul’s choice. His arrogance wins, and he turns away from the light of revelation towards the darkness of his own ego and tribal status. This sets the stage for the public declaration of his lie.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: This passage is the dramatic bridge between Al-Walid’s internal thought process and his public slander, a necessary part of the narrative arc.
• Classical tafsir: Commentators explain this sequence as the outward signs of his inner battle. He “looked” for a flaw in the Qur’an, “frowned” when he could not find one, “scowled” in frustration, and finally “turned back” from the truth and embraced “arrogance” to preserve his status.

• Location/Context: Makkah, in the council of the Quraysh.
• Primary Actors: Al-Walid ibn al-Mughira.
• Function in Narrative: To describe the physical and emotional manifestation of the enemy’s rejection of truth just before he utters his slander.
• Evidence Level: High. This is a direct continuation of the Al-Walid narrative and aligns perfectly with the known propaganda tactics of the Quraysh.

🗣️ Verses 74:24-25 — The Official Lie: “This is Not But Magic”

Estimated placement in timeline: Early Makkan — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): Here, the Surah quotes the slanderous conclusion that Al-Walid ibn al-Mughira delivered to the chiefs of Quraysh. After his elaborate and arrogant deliberation, this was the official propaganda point they were all to spread to discredit the Prophet (ﷺ) before the pilgrimage season. He declared: “This is not but magic imitated [from others]” (sihrun yu’thar). And, “This is not but the word of a human” (qawlul-bashar). This two-part lie was strategically clever. It acknowledged the Qur’an’s undeniable power and influence (“magic”) but denied its divine source, attributing it instead to ancient, inherited sorcery and claiming it was a human invention. This became the cornerstone of the Makkan anti-Islam propaganda campaign.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: The accusation of “magic” was the most common and persistent slander against the Qur’an in Makkah. Pinpointing the origin of this specific propaganda campaign in a key leader gives the account strong historical plausibility.
• Classical tafsir: Sira sources narrate that Al-Walid settled on “magician” because the Qur’an’s message was “separating a man from his father, his brother, and his wife,” a social effect similar to what was attributed to magic. These verses are the divine record of that malicious decision.

• Location/Context: Makkah, in the council of the Quraysh.
• Primary Actors: Al-Walid ibn al-Mughira.
• Function in Narrative: To reveal the specific slander chosen by the Makkan leadership and the arrogant demeanor with which it was delivered.
• Evidence Level: High. This is a direct continuation of the Al-Walid narrative and aligns perfectly with the known propaganda tactics of the Quraysh.

🔥 Verses 74:26-29 — The Scorching Fire of Saqar: A Prison That Leaves Nothing Behind

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After Al-Walid’s slanderous declaration, these verses announce his specific, horrifying punishment. Allah declares, “I will drive him into Saqar.” *Saqar* is a specific name for a level or section of Hellfire, implying a place of intense, scorching heat. To magnify its terror, the Surah asks, “And what can make you know what is Saqar?” The answer reveals its all-consuming nature: “It lets nothing remain and leaves nothing [unburned], blackening the skins.” Unlike a worldly fire that consumes its fuel and dies out, this fire is perpetual. It burns and re-burns its inhabitants in a relentless cycle, a punishment that fits the crime of someone who tried to extinguish God’s light.

Referenced Timeline: The Eschatological Future (Hell).

• Primary evidence: This is the direct promised consequence for the actions detailed in the previous section. The intensity of the language is characteristic of the early Makkan warnings.
• Classical tafsir: Commentators explain that the phrase “It lets nothing remain and leaves nothing” means that it consumes everything—flesh, bone, and organs—and then the person is recreated to endure the torment anew. It is a state of perpetual destruction.

• Location/Context: Makkah.
• Primary Actors: Al-Walid ibn al-Mughira (as the promised inhabitant).
• Function in Narrative: To specify the punishment for the arch-enemy and to introduce the terrifying nature of the Hellfire named *Saqar*.
• Evidence Level: High. This is the direct resolution to the divine threat issued in verse 11, completing that specific narrative arc.

🔢 Verse 74:30-31 — The Riddle of Nineteen: A Test for the Doubters, A Certainty for the Believers

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section provides a mysterious detail and then immediately explains its purpose. After describing *Saqar*, verse 30 states, “Over it are nineteen.” This refers to the number of angelic guards who are the keepers of Hell. This specific, seemingly random number became a point of mockery for the Quraysh, with chiefs like Abu Jahl taunting the Muslims about it. Verse 31 was then revealed to explain the divine wisdom. It states that the guardians are angels, and their number was made “except as a trial for those who disbelieve.” The purpose of this strange detail was to be a *fitnah* (a test). It would increase the faith of the believers (who submit to God’s word), make the People of the Book certain (as they had similar concepts), and cause the hypocrites and disbelievers to ask in mockery, “What did Allah intend by this as an example?” The verse concludes that this is how God guides and misguides whom He wills.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: The verse is a direct and necessary explanation for the preceding verse and addresses the documented reaction of the Makkan disbelievers, making it a key part of the polemical exchange.
• Classical tafsir: Commentators narrate the mockery of Abu Jahl and others as the direct context for the explanation in verse 31. The verse is seen as a powerful lesson that some aspects of the unseen are revealed not for human comprehension, but as a test of faith itself.

• Location/Context: Makkah.
• Primary Actors: The disbelievers, the People of the Book, and the believers.
• Function in Narrative: To explain the divine wisdom behind mentioning the number nineteen, framing it as a test of faith that sorts people into different categories.
• Evidence Level: High. The verse is a direct and necessary explanation for the preceding verse and addresses the documented reaction of the Makkan disbelievers.

✋ Verses 74:32-37 — The Grand Oath: A Warning by the Moon, the Night, and the Dawn

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After the detailed explanation of the test, the Surah now launches into another grand, cosmic oath to re-emphasize the reality of the punishment it has just described. “No! By the moon, and [by] the night when it departs, and [by] the morning when it brightens…” Allah swears by the powerful, cyclical, and undeniable signs of the cosmos. The subject of this great oath is: “Indeed, it [Saqar] is one of the greatest [afflictions], as a warning to humanity.” This was to reaffirm, after the digression about the number nineteen, that the threat of Hell is not a riddle or a game, but a reality of the highest magnitude, meant for every single human being.

Referenced Timeline: The Continuous Present (Cosmic Signs) & The Eschatological Future (Hell).

• Primary evidence: The use of a grand oath to confirm a key point of doctrine is a standard and powerful feature of Makkan Surahs, especially after a point of contention.
• Classical tafsir: Classical commentators view this oath as a method of magnifying the subject. By swearing by these great cosmic signs, Allah is indicating that the matter being sworn to—the reality of Saqar—is of an even greater magnitude.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT) as the one swearing the oath.
• Function in Narrative: To re-emphasize the immense gravity and certainty of Hell after the digression about its guardians, using a powerful cosmic oath.
• Evidence Level: High. The use of a grand oath to confirm a key point of doctrine is a standard and powerful feature of Makkan Surahs.

🔗 Verse 74:38 — The Soul in Pawn: The Law of Individual Accountability

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This single verse establishes a foundational principle of Islamic theology that was revolutionary for its time. “Every soul, for what it has earned, is pledged.” This means that every individual is held responsible, or “in pawn,” for their own deeds. In the tribal society of Makkah, identity and responsibility were collective. A person was protected by their tribe, and the tribe was responsible for their actions. This verse shatters that concept, introducing a radical idea of direct, personal accountability to God. No tribe, no ancestor, and no idol can bail you out. Your soul is the collateral for your life’s work. This principle sets the stage for the dialogue of the Hereafter that follows.

Referenced Timeline: A Timeless Divine Law.

• Primary evidence: The introduction of radical individual accountability is a cornerstone of the early Makkan message, as it was necessary to break the old tribal worldview and establish a new community based on faith.
• Classical tafsir: Commentators explain that a soul is “held in pledge” in Hellfire for its evil deeds, and it can only be redeemed by sincere faith and righteous actions. This verse became a foundational text for Islamic theology on the subject of personal responsibility.

• Location/Context: Makkah.
• Primary Actors: Every human soul.
• Function in Narrative: To establish the absolute principle of individual accountability before God, setting the stage for the judgment scene that follows.
• Evidence Level: High. This is a core theological principle of Islam, and its placement here is the logical setup for the final scene of the Surah.

➡️ Verses 74:39-41 — The Great Sorting: The People of the Right Question the Criminals

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): These verses begin the final dramatic scene of the Surah. After stating that every soul is in pawn, an exception is made: “Except the companions of the right” (Ashab al-Yamin). They are the ones who have redeemed their pledge. The scene is then set: these successful souls, now residing “in gardens,” will be in a position to look upon and question “the criminals” (al-mujrimin). The positions are now utterly reversed. The weak and persecuted believers of Makkah are now in a place of honor and security, while the arrogant and powerful are the “criminals” being interrogated. This sets up the dialogue that follows, where the reasons for damnation are revealed.

Referenced Timeline: The Eschatological Future (The Hereafter).

• Primary evidence: The stark contrast between the “Companions of the Right” and the “criminals” is a classic Makkan rhetorical structure, designed to create a clear choice for the listener.
• Classical tafsir: Commentators explain that this scene demonstrates the honor that will be given to the believers. They will be in a state of peace and security, able to witness the justice of God’s decree upon those who wronged them, which will be a source of satisfaction for them.

• Location/Context: Makkah (revealed in), the Hereafter (described).
• Primary Actors: The Companions of the Right and the criminals.
• Function in Narrative: To set the scene for the dialogue of judgment, highlighting the reversal of fortunes and the vindication of the believers.
• Evidence Level: High. This is a core theological principle of Islam, and its placement here is the logical setup for the final scene of the Surah.

❓ Verses 74:42-43 — The Sinner’s Confession, Part 1: “What Landed You in Saqar?”

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Here begins the direct dialogue between the saved and the damned. The people of Paradise pose the question: “What has caused you to enter Saqar?” The question is simple, direct, and seeks the cause. The response from the criminals is immediate and begins a four-part confession of their failures. The very first reason they give is a failure in their direct relationship with God: “They will say, ‘We were not of those who prayed.'” The abandonment of prayer (Salah) is cited as the first and foremost reason for their damnation.

Referenced Timeline: The Eschatological Future (The Hereafter).

• Primary evidence: The clear identification of core Islamic practices (like prayer) and their abandonment as a cause for ruin is a key part of the Qur’an’s moral and legal framework, established in the Makkan period.
• Classical tafsir: Commentators see this as a terrifying warning about the status of prayer. The fact that the people of Hell mention it first indicates its primary importance as the distinguishing mark of a believer.

• Location/Context: Makkah (revealed in), the Hereafter (described).
• Primary Actors: The inhabitants of Paradise and the inhabitants of Hell.
• Function in Narrative: To begin the confession of the damned, identifying the abandonment of prayer as the primary cause of their ruin.
• Evidence Level: High. This dialogue is the dramatic climax of the Surah’s eschatological warning and a direct critique of the values of Makkan society.

🍚 Verse 74:44 — The Sinner’s Confession, Part 2: “We Did Not Feed the Poor”

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The confession of the people of *Saqar* continues. After admitting their failure in their duty to God (prayer), they admit their failure in their duty to society: “Nor did we used to feed the poor.” This is the second item on their checklist to damnation. The verse highlights the inseparable link in Islam between faith in God and social justice. A person’s vertical relationship with the Creator is judged alongside their horizontal relationship with His creation. The failure to care for the vulnerable is not just a social failing; it is a spiritual crime of the highest order.

Referenced Timeline: The Eschatological Future (The Hereafter).

• Primary evidence: The critique of the mistreatment of the poor and the hoarding of wealth is a central and recurring theme in Makkan Surahs, directly confronting the core values of the Qurayshi oligarchy.
• Classical tafsir: Commentators emphasize that the verse shows that disbelief is not the only path to Hell. Even a believer who prays but willfully neglects their duty to the poor is in grave danger. The verse links the rights of Allah (Huquq Allah) and the rights of the servants (Huquq al-‘Ibad).

• Location/Context: Makkah (revealed in), the Hereafter (described).
• Primary Actors: The inhabitants of Hell.
• Function in Narrative: To continue the confession, identifying the failure to care for the poor as a primary cause of damnation.
• Evidence Level: High. This is a core part of the dialogue and directly reflects the social critique central to the Makkan message.

💬 Verse 74:45-47 — The Sinner’s Confession, Part 3: Vain Talk and Denial

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The confession of the damned concludes with their intellectual and creedal failures. Third on the list: “And we used to enter into vain discourse with those who engaged in it.” This refers to wasting their lives in pointless arguments, mockery, slander, and indulging in falsehoods—the very activities the Makkan chiefs engaged in in their councils when plotting against the Prophet (ﷺ). The fourth and final reason is the foundation of all their other failures: “And we used to deny the Day of Recompense.” This was the core ideological error that made all their other sins possible. They admit they persisted in this state “Until there came to us the certainty [i.e., death].”

Referenced Timeline: The Eschatological Future (The Hereafter).

• Primary evidence: The content of this confession is a perfect summary of the core beliefs and behaviors of the Makkan polytheists as described throughout the Qur’an.
• Classical tafsir: Commentators explain “vain discourse” as engaging in falsehood and opposing the truth with baseless arguments. The denial of the Day of Recompense is seen as the ultimate crime, because without a belief in accountability, there is no ultimate restraint against sin and injustice.

• Location/Context: Makkah (revealed in), the Hereafter (described).
• Primary Actors: The inhabitants of Hell.
• Function in Narrative: To complete the confession of the damned, identifying vain discourse and denial of the Last Day as the final causes of their ruin.
• Evidence Level: High. This completes the four-point confession, bringing the dramatic dialogue to its logical and terrifying conclusion.

🚫 Verse 74:48-51 — Fleeing Donkeys: The Irrational Aversion to Truth

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now snaps back to the present reality of Makkah, analyzing the behavior of the disbelievers in light of the terrifying truths just revealed. Verse 48 declares the futility of their hopes: on that Day, “the intercession of intercessors will not benefit them.” This was a direct attack on their belief that their idols would intercede for them. The Surah then asks a question of exasperated wonder: “Then what is [the matter] with them that they are, from the reminder, turning away?” Why, after hearing all this, do they still run? The Qur’an then provides a vivid, almost comical, and deeply insulting simile to describe their panic-stricken aversion to the Qur’an: “As if they were frightened donkeys, fleeing from a lion.” This portrays their rejection not as a considered intellectual position, but as a primal, irrational flight from a perceived threat.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: The critique of the Makkans’ aversion to the Qur’an and the refutation of their belief in intercessors are central themes of the Makkan period.
• Classical tafsir: Commentators explain that the “reminder” is the Qur’an. Their fleeing from it is likened to wild donkeys scattering in terror at the scent of a predator lion. This simile was chosen to highlight the utter lack of reason or dignity in their rejection.

• Location/Context: Makkah.
• Primary Actors: The Makkan disbelievers.
• Function in Narrative: To critique the disbelievers’ irrational aversion to the Qur’an using a powerful and humiliating simile.
• Evidence Level: High. The verses use powerful imagery that perfectly captures the documented attitudes and behaviors of the Quraysh in the Makkan period.

📜 Verses 74:52-53 — The Arrogant Demand: “Give Us Our Own Personal Scriptures”

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): These verses expose the ultimate root of the Quraysh’s rejection: pure arrogance. After describing their flight from the message, the Surah reveals their inner desire: “Rather, every person among them desires that he be given scriptures spread open.” They didn’t want to follow a messenger; their pride was such that each one of them felt he was important enough to receive his own personal revelation from God. This was not a sincere request for proof, but the height of arrogance. The verse is a divine insight into their psychology. The Surah then delivers a sharp “No!” (Kalla!), and provides the real reason for their rejection: “But they do not fear the Hereafter.” Their problem wasn’t a lack of evidence; it was a lack of fear of the consequences.

Referenced Timeline: Contemporary Makkah.

• Primary evidence: The verse quotes or paraphrases a known demand of the Quraysh, rooting the critique in a specific and documented aspect of their ideology.
• Classical tafsir: Commentators confirm that this was a real demand of the polytheists, born of their extreme arrogance. They wanted personal letters from God, addressed to them by name, to be placed under their pillows at night. The verse exposes this as a ridiculous stalling tactic.

• Location/Context: Makkah.
• Primary Actors: The Makkan disbelievers.
• Function in Narrative: To expose the deep-seated arrogance and lack of fear of the Hereafter as the true reasons for their rejection of the message.
• Evidence Level: High. The verse quotes or paraphrases a known demand of the Quraysh, rooting the critique in a specific and documented aspect of their ideology.

✨ Verses 74:54-56 — The Final Word: Guidance Is a Choice, but Mercy Is His Alone

Estimated placement in timeline: Early Makkan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes with a final, definitive statement on the nature of the Qur’an and divine guidance. It begins with “No! Indeed, it is a reminder.” This is the Qur’an’s own self-definition. It is not magic, it is not poetry; it is a reminder to humanity of the truth they already know deep in their souls. The next verse establishes the principle of free will: “Then whoever wills will remember it.” The choice to accept or reject the reminder is left entirely to the individual. But the final verse provides the ultimate context for that choice: “And they will not remember except that Allah wills. He is the source of righteousness and the source of forgiveness.” This concludes the Surah by bringing it all back to God’s absolute sovereignty. While humans have free will, that will operates entirely within the sphere of God’s ultimate will and permission.

Referenced Timeline: A Timeless Divine Principle.

• Primary evidence: This theological conclusion is a classic feature of Makkan Surahs, which often end by summarizing the core message (the Qur’an is a reminder) and placing the ultimate outcome in God’s hands.
• Classical tafsir: Commentators explain that these verses beautifully reconcile the concepts of human responsibility and divine will. Humans make a choice, but the ability to make that choice and the circumstances that lead to it are all created and willed by Allah. The final names of Allah are a source of both awe and hope.

• Location/Context: Makkah.
• Primary Actors: All of humanity.
• Function in Narrative: To provide a concluding statement on the nature of the Qur’an as a reminder, and to articulate the relationship between human free will and divine sovereignty.
• Evidence Level: High. This is a classic theological conclusion for a Makkan Surah, summarizing the core message and leaving the audience with the final choice.