Summary of Quran Chapter 74 Surah Al-Mudassir The One Who Enveloped

Surah Al-Mudassir Surah Al-Muddaththir

The similarity and relevance between Surah Al-Mudassir and Surah Al-Muzammil are evident from the initial verses of both surahs: “O you who wraps himself [in clothing], arise” (Surah Al-Muzammil) and “O you who covers himself [with a garment], arise” (Surah Al-Mudassir). In both these verses, Prophet Muhammad (peace be upon him) is instructed to stand up after covering himself with a garment, which signifies spiritual preparation. 

surah al-Mudassir

Surah Al-Muzammil encourages the establishment of night prayer (Tahajjud), while Surah Al-Mudassir emphasizes readiness for daytime activities (hard work and effort). Although Prophet Muhammad (peace be upon him) was already elevated in the ranks of humanity and was bestowed with the accolade “And indeed, you are of a great moral character” (Surah Al-Qalam), the purpose of engaging in night prayer was to immerse himself completely in the recitation of the Quran during the solitude of the night, thereby allowing the Quran to permeate his entire being and augmenting his spiritual strength to bear the heavy responsibility of Prophethood.

Allama Iqbal also mentions this aspect of the Quran’s influence in his verse: “The Noble Quran, which recites itself within the soul of man, transforms his entire personality.”

Regarding the first seven verses of Surah Al-Mudassir, although there is a narration attributed to Hazrat Jabir bin Abdullah stating that these were the first revelation sent down upon Prophet Muhammad (peace be upon him), the consensus among scholars is that the initial revelation consisted of the first five verses of Surah Al-Alaq. (The first revelation consisted of the initial five verses of Surah Al-Alaq, the second revelation consisted of the initial seven verses of Surah An-Nun (Surah Al-Qalam), and the third revelation consisted of the initial ten verses of Surah Al-Muzzammil.)

The reason for this confusion and disagreement is that after the cessation of revelation for a period following the initial revelation, the sequence of revelation resumed with the initial verses of Surah Al-Mudassir.

This interval in revelation is termed “Period of revelation” by historians. During this time, Allah (SWT) continued the process of educating Prophet Muhammad (peace be upon him) through Angel Israfil (peace be upon him) and bestowed upon him abundant knowledge of special sciences. Due to the halt in revelation during this period, Prophet Muhammad (peace be upon him) often felt distressed and perturbed.

In one such instance, while descending from the Cave of Hira, Prophet Muhammad (peace be upon him) heard a voice calling out to him. Upon searching in all directions, he found no one in sight. He took a few steps forward and heard the voice again, but no one was visible. This caused him considerable anxiety and distress. After proceeding a little further, he heard the voice for the third time.

At that moment, when Prophet Muhammad (peace be upon him) raised his gaze, he saw Hazrat Jibril (Gabriel) (peace be upon him) in his original form. His presence filled the entire horizon. Witnessing this sight, Prophet Muhammad (peace be upon him) was seized with trembling and fear, just as he had experienced during the first revelation.

Upon returning home and covering himself with a blanket or shawl, the first seven verses of Surah Al-Mudassir were revealed to him. Since this revelation came after the period of cessation, it is mentioned in some narrations as the first revelation.

Nevertheless, this revelation holds particular significance as it marked the beginning of Prophet Muhammad’s Prophethood, whereas the first five verses of Surah Al-Alaq marked the manifestation of his Prophethood. Hence, it remains clear that while a Prophet is inherently a Prophet from birth, the manifestation of his Prophethood occurs with the first revelation.

The initial verses of both Surahs (Surah Al-Muzammil and Surah Al-Mudassir) also have another aspect to their meaning, which requires understanding the day-to-day life of Muhammad (peace be upon him) before his prophethood.

If we trace the outline of his life during that period, we see that his childhood and youth were spent in hardship and toil. After stepping into practical life, Muhammad (peace be upon him) started his business dealings with others. After marrying Hazrat Khadijah (may Allah be pleased with her), when he obtained financial stability, he engaged fully in commerce.

Speaking in terms of psychology, during the early stages of his life, Muhammad (peace be upon him) possessed to some extent an extroverted personality. However, according to a narration attributed to Hazrat Aisha (may Allah be pleased with her), around the age of forty, Muhammad (peace be upon him) began to prefer solitude, indicating a shift towards introverted behavior.

This means that at this age, Muhammad’s (peace be upon him) temperament gradually inclined towards contemplation, reflection, and introspection, in other words, towards introverted behavior. His visits to the Cave of Hira also began during this period. Thus, in terms of these two concepts of psychology, a balance emerged in his personality.

In this regard, my opinion is that among all human beings, there is only one personality that is completely balanced between extroversion and introversion, and that is the personality of Muhammad, the Messenger of Allah (peace be upon him).

Now the question arises: what did you, Muhammad (peace be upon him), do in the Cave of Hira? The answer to this question is also found in the aforementioned narration of Hazrat Aisha (may Allah be pleased with her). She mentioned that you engaged in “tahannuth” (contemplation), a term that Imam Zuhri has interpreted as “worship.”

Commentators of Hadith have described the nature of your “tahannuth” or worship as spending your time in the solitude of the Cave of Hira, immersed in contemplation, reflection, and introspection.

During these same circumstances, when revelation descended upon you, the intensity of responsibility heightened your contemplation, reflection, and anxiety. In this context, the mention of you, Muhammad (peace be upon him), wearing your cloak or covering in the initial verses of both surahs seems to be a reminder of that particular period of your life when you constantly lay in the cloak of contemplation and reflection.

In this regard, the meaning of the initial verses of both surahs (O you who wraps himself [in clothing], arise… and O you who covers himself [with a garment], arise…) would be that, O Prophet (peace be upon him), the time for your contemplation and reflection has come to an end; now rise and initiate practical efforts. In terms of content, this surah consists of three parts. In this regard, it shares a special relevance and connection with Surah Al-Alaq.

(An Islamic Scholar, Late Dr Israr Ahmed Understandings).


Surah Al-Mudassir, also known as Surah Al-Mudaththir, is the seventy-fourth chapter of the Quran. It is comprised of 56 verses and is revealed in Makkah. The surah takes its name from the first verse, where the Prophet Muhammad is commanded to wrap himself in garments, an instruction that symbolizes spiritual preparation for the task ahead.

The surah primarily addresses the themes of warning and admonition, emphasizing the importance of spreading the message of Islam and calling people to righteousness. It warns of the consequences for those who reject the message and refuse to believe in the Day of Judgment. The surah vividly describes the scenes of the Day of Judgment, portraying the disbelievers’ regret and despair upon realizing their fate.

Additionally, Surah Al-Mudassir encourages believers to reflect on the signs of God’s creation and to be mindful of their actions and responsibilities. It highlights the importance of charity and caring for those in need, as well as the significance of prayer and seeking forgiveness from Allah Almighty.

Overall, Surah Al-Mudassir serves as a powerful reminder of the consequences of disbelief, the importance of spreading the message of Islam, and the need for believers to remain steadfast in their faith and righteous actions.