Tafsir of Al-Muddathir 74:4

Al-Muddaththir (The Cloaked One): Verse 4

{وَثِيَابَكَ فَطَهِّرْ} (And your garments, purify them.)

The interpretation of this verse falls into four main categories:

1. Leaving both the word thiyāb (garments) and taṭhīr (purification) on their literal meanings.
2. Keeping thiyāb literal, but interpreting taṭhīr metaphorically.
3. Interpreting thiyāb metaphorically, while keeping taṭhīr literal.
4. Interpreting both words metaphorically.

This means the Prophet (peace be upon him) was commanded to purify his garments from physical impurities and filth. Under this interpretation, there are three possibilities:

• First: Imam Al-Shafi'i said the purpose is to inform that prayer is only valid in garments purified from physical impurities (anjās).
• Second: 'Abd al-Rahman ibn Zayd ibn Aslam said that the polytheists did not keep their clothes clean from filth, so God commanded the Prophet (PBUH) to keep his garments free from such things.
• Third: It is narrated that they threw the entrails of a slaughtered sheep onto the Messenger of Allah (PBUH), which greatly distressed him. He returned home saddened and wrapped himself in his garments. Then it was said: {O you wrapped in your garments! Arise and warn} (Al-Muddaththir: 1-2). Do not let this foolishness prevent you from warning, {And your Lord magnify} (Al-Muddaththir: 3)—meaning, do not let it prevent you from seeking retribution against them—{And your garments, purify them} from those impurities and filth.

Here, the word taṭhīr (purify) is interpreted metaphorically. There are two views:

• First View: The meaning of {so purify them} is: "So shorten them." This is because the Arabs used to lengthen their garments and drag their hems, causing them to become soiled. Furthermore, lengthening the hem was often done out of arrogance and pride, so the Prophet (PBUH) was forbidden from doing so.
• Second View: {And your garments, purify them} means that the garments you wear should be purified from being usurped or forbidden (ill-gotten); rather, they must be acquired through lawful means (ḥalāl).

Here, the word thiyāb (garments) is interpreted metaphorically, while taṭhīr (purification) remains literal.

• The word thiyāb is taken as a metaphor for the self/soul (al-nafs).
  • The poet 'Antarah said:

    I pierced his garments (thiyāba-hu) with the dull spear (meaning: his body/self).

  • And for this reason, he said:

    The noble one is not forbidden upon the spears.

• This interpretation implies a command for the Prophet (PBUH) regarding cleanliness during ablution/excretion, as the Arabs were not accustomed to such thorough cleaning at that time.

This interpretation involves metaphorical meanings for both thiyāb and taṭhīr. Several views are mentioned:

• First View (The Majority Opinion of Commentators): It means: "And your heart, purify it from blameworthy characteristics."
  • Regarding the preceding verse, {And your Lord magnify}, Al-Hasan said: "And your character, make it good."
  • Al-Qaffal stated this possibility has several aspects:
    • a. When the disbelievers called him a sorcerer, it greatly distressed him, causing him to retreat to his house and wrap himself in his garments, showing impatience and lack of forbearance, which stems from poor character. Thus, he was told: {Arise and warn} (Al-Muddaththir: 2), and do not let their foolishness stop you from warning them; rather, improve your character.
    • b. It is a prohibition against adopting their characteristics. He was told: Purify your garments (i.e., your heart) from their ethics, such as fabrication, falsehood, lying, and severing kinship.
    • c. Purify your self and heart from intending to take revenge upon them or harm them.

• If we interpret the verse this way, there are two ways to connect it to the preceding verses: * First Connection: Since God called him in the beginning of the Surah, {O you wrapped in your garments} (Al-Muddaththir: 1), and tadaththur (wrapping) is related to clothing (thiyāb), it is said: Purify the garments you are wrapped in from being worn while exhibiting such contemplation, impatience, and distress over the polytheists' slander. * Second Connection: Al-Muddaththir is interpreted as one enveloped in prophethood. It is as if He said: O you enveloped in prophethood, purify what you are enveloped in from impatience, lack of forbearance, anger, and malice, as these are unbecoming of this mantle. This is further clarified by His saying: {And for your Lord, be patient} (Al-Muddaththir: 7).

• It is permissible to interpret Muddaththir (the cloaked one) as one characterized by certain traits. It is said: "So-and-so has a pure pocket and a clean hem" when describing him as free from faults. And it is said: "So-and-so has soiled garments" when describing him with blameworthy morals. The poet said: > I have no father or son like Marwan and his son, > When he wraps himself in glory and girds himself with it.

• The reason this metaphor (kināyah) is effective is twofold: * First: The garment is something constantly accompanying a person; for this reason, garments are used as a metaphor for the person. Glory is in his garment, and chastity is in his izār (loincloth). * Second: Usually, whoever purifies his inner self also purifies his outer appearance.

• Second View: The command {And your garments, purify them} is an order for him to abstain from the sins and burdens he committed before prophethood. This aligns with the interpretation that {And We have removed from you your burden, Which weighed down your back} (Al-Sharh: 2-3) refers to the days of Jāhiliyyah (ignorance).

• Third View: The grammarian Muhammad ibn 'Arfah said the meaning is: "Purify your women." Women can be alluded to by garments, as God says: {They are a garment for you, and you are a garment for them} (Al-Baqarah: 187). However, this interpretation is weak because the connection of the verse to what precedes it is not strong under this reading.