Tafsir of Al-Muddathir 74:5

Al-rujz means punishment, and its origin is disturbance. It has been placed in the position of its cause that leads to it—namely, sins—as if it were said: "Forsake sins and acts of disobedience that lead to punishment." Or, the speech contains an implied addition, meaning "the causes of al-rujz," or it is a metaphorical attribution, as has been said. Similar to this is the statement of Ibn Abbas: "Al-rujz is wrath." Al-Hasan interpreted al-rujz as disobedience, and al-Nakha'i as sin; this is an exposition of what is intended. Since the one addressed by this command is the Prophet (may Allah exalt his mention and grant him peace), who is innocent of such things, this is of the category of "I mean you, so listen, O neighbor," or the intent is the continuity and persistence in forsaking them.

It is also said that al-rujz is a name for two idols, Isaf and Na’ila, or for idols in general. This has been narrated from Mujahid, Ikrimah, and al-Zuhri, and the discussion follows what you have just heard. It is also said that al-rujz is a name for that which is foul and abominable. "And [shun] al-rujz, so forsake it" is a comprehensive statement regarding noble character, as if it were said: "Forsake harshness, foolishness, and everything that is ugly, and do not adopt the morals of these polytheists." On this basis, it is possible that this is a command to persist in purifying the inner self, following the command to persist in purifying the outer self in His words (Glory be to Him): "And your garments, so purify."

The majority recite al-rujz with a kasra on the ra (rijs), which is the dialect of Quraysh. According to a group, the meaning of the kasra (rijs) and the damma (rujz) is the same. It is narrated from Mujahid that the damma refers to the idol, while the kasra refers to punishment. It is also said that the kasra refers to defects and immorality, and the damma refers to Isaf and Na’ila. In the book of al-Khalil, al-rujz with a damma is the worship of idols, and with a kasra it is punishment.

According to the masters, it means: "The world, so abandon it." This is built upon the premise that al-rujz refers to the idol, and the world is among the greatest of idols that place a barrier between the servant and his Lord. Those who worship it are more numerous than those who worship idols, for it is worshipped in shops, churches, hermitages, mosques, and elsewhere. Or, al-rujz is intended as the foul and abominable, and the world—in the view of the Gnostic—is at the height of foulness and filth. It is reported from the Commander (may Allah honor his face) that he said: "The world is more contemptible than the limb of a dead pig on which a dog has urinated, held by a leper." Al-Shafi’i said:

It is but a rotting carcass Upon which are dogs whose concern is to snatch it. If you avoid it, you will be in peace from its people, But if you snatch it, its dogs will contend with you.

It is said that everything that distracts from Allah (Mighty and Majestic is He) is rujz, which the seeker of Allah (Most High) must forsake; for through this forsaking, the union is attained, and through this cutting off, connection is achieved. Among the greatest things that distract from Allah (Most High) is the self (nafs). Hence it is said: "That is, your self, so oppose it." The discussion regarding all of this is of the category of "I mean you, so listen," or the intention is to signify continuity and persistence, as has preceded.