Different occasions of Revelation have been reported in...

Different occasions of Revelation have been reported in Qur’an exegetic sources for the blessed Chapter in question, though for the sake of brevity, mention is not herein mentioned of them. However, the Noble Prophet (S) is undoubtedly addressed in these Verses, though no explicit reference has been made to him therein, but it is reflected in the contents. The opening two blessed Verses say: "O you reposing enveloped in bed covers!

Arise and warn the world [against Divine torment, since the time of rest and repose has passed and the time of rising and propagation of the Islamic faith have arrived]!” The particular emphasis laid on the Noble Prophet (S) as both a bearer of glad tidings (bashir) and a warner (nadhir) is owing to the truth that warning the people, particularly on the threshold of the Prophetic call, made significant contributions to awakening the neglectful souls.

Concerning the reason lying behind urging him to embark upon his Prophetic call while he reposed in bed, some Qur’an exegetes hold that the Arab polytheists assembled on the threshold of pilgrimage to Mecca and some of them, e.g. Abu Jahl, Abu Sufyan, Walid ibn Mughayra, and Nadhr ibn Harith, consulted as to the manner of providing replies to the questions raised by non-Meccan pilgrims who had heard scattered material regarding the Prophetic call of the Noble Prophet of the Islamic faith (S).

Following holding many a conference, they came to the conclusion that they had better call him a magician (sahir), since the consequences of magic include causing separation between couples and fathers and sons, and the Noble Prophet (S) had acted accordingly through his Prophetic call. Having heard such words, the Noble Prophet (S) was deeply saddened and returned home morbidly and reposed in his bed.

Then, the blessed Verses in question were revealed calling him to arise and struggle against them. Other suggested interpretations make mention of the same call to rising and guiding the society. It would be of interest to know that the Arabic imperative clause fandhir ("Warn!") makes no reference to the object of such warning, since it reflects the generality of the act.

In other words, he is urged herein to warn the people against idolatry, polytheism, disbelief, wrong doing, corruption, Divine torment, the reckoning on the Day of Resurrection, and the like. In this respect, it is narrated from the Noble Imam Sadiq (as) that the blessed Verse means "shorten your clothes!" (thiyabaka faqsir).