“بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ
یٰۤاَیُّہَا الۡمُدَّثِّرُ ۙ﴿۱﴾ قُمۡ فَاَنۡذِرۡ ۪ۙ﴿۲﴾ وَ رَبَّکَ فَکَبِّرۡ ۪﴿ۙ۳﴾ وَ ثِیَابَکَ فَطَہِّرۡ ۪﴿ۙ۴﴾ وَ الرُّجۡزَ فَاہۡجُرۡ ۪﴿ۙ۵﴾ وَ لَا تَمۡنُنۡ تَسۡتَکۡثِرُ ۪﴿ۙ۶﴾ وَ لِرَبِّکَ فَاصۡبِرۡ ؕ﴿۷﴾
اے اوڑھ لپیٹ کر لیٹنے والے1، اُٹھو اور خبر دار کرو2۔ اور اپنے ربّ کی بڑائی کا اعلان کرو3۔ اور اپنے کپڑے پاک رکھو4۔ اور گندگی سے دُور رہو5۔ اور احسان نہ کرو زیادہ حاصل کرنے کے لیے6۔ اور اپنے ربّ کی خاطر صبر کرو7۔

In the name of Allah, the Most Gracious, the Most Merciful
O you who are wrapped up in your mantle!¹ Arise and warn.² And proclaim the greatness of your Lord.³ And keep your garments pure.⁴ And keep away from filth.⁵ And do not confer a favour seeking to get more in return.⁶ And for the sake of your Lord, be patient.⁷

Link for multilingual version:

Surah Al-Muddaththir, verses 1–7 with footnotes):multi lingual urdu, Arabic, Hindi etc

Footnote 1
If one reflects on the background of the revelation of these verses, as described in the preface above, it becomes easy to understand why the Prophet ﷺ was addressed here as Yā ayyuhal-muddaththir (“O you who are wrapped up”) rather than Yā ayyuhar-rasūl (“O Messenger”) or Yā ayyuhan-nabī (“O Prophet”). When the Prophet ﷺ suddenly saw Jibrīl (peace be upon him) seated on a throne between the heavens and the earth, he was seized with awe and dread. He returned home in that state and said to his family, “Cover me! Cover me!” — and so Allah addressed him as Yā ayyuhal-muddaththir. This gentle and intimate mode of address carries within it the implied meaning: “O my beloved servant, why have you wrapped yourself up and lain down? A great burden has been placed upon you, and you must rise with full resolve to carry it out.”

Footnote 2
This is a command of the same nature as what was given to Prophet Nūḥ (peace be upon him) when he was appointed to prophethood: “Warn your people before a painful punishment comes upon them” (Nūḥ: 1). The meaning of the verse is: O you who are wrapped up, arise and awaken the servants of Allah around you who are sunk in the slumber of heedlessness. Warn them of the consequence they will surely face if they remain in this state. Make them aware that they do not live in a lawless realm where they may do as they please without any accountability for their deeds.

Footnote 3
This is the foremost task of a prophet in this world. His very first duty is to negate all those powers and beings to whom ignorant people are ascribing greatness, and to proclaim openly throughout the world that in this universe, greatness belongs to none but the One God. This is why the declaration of Allāhu Akbar (Allah is the Greatest) has been given the highest importance in Islam. The adhān (call to prayer) itself begins with this proclamation. In prayer, the Muslim enters with the words of takbīr and rises and sits repeatedly saying Allāhu Akbar. Even when slaughtering an animal, it is done with the words Bismillāhi Allāhu Akbar. The cry of takbīr is today the most prominent and distinctive hallmark of Muslims throughout the world — because the Prophet ﷺ of this ummah began his very mission with the proclamation of Allāhu Akbar.
There is another subtle point here that deserves careful attention. As is clear from the occasion of revelation, this was the very first moment when the Messenger of Allah ﷺ was commanded to stand up and begin the great mission of prophethood. And it was evident that the city and society in which he was being called to rise was a stronghold of polytheism (shirk). It was not merely that its people were polytheists like other Arabs — more than that, Makkah had become the greatest shrine of the Arab polytheists, and the Quraysh were its custodians. For a single individual to rise in such a place and raise the banner of monotheism against polytheism required extraordinary courage. This is why, right after the command “Arise and warn,” came the immediate directive: “Proclaim the greatness of your Lord” — carrying within it the meaning: do not fear the formidable powers that seem to stand in your way. Declare openly that your Lord is greater than all of them who may rise to obstruct your call. This is the greatest encouragement that can be given to anyone setting out on the work of Allah. A person whose heart is deeply imprinted with the greatness of Allah will not hesitate even for a moment to stand alone against the whole world for His sake.

Footnote 4
These are words of great comprehensiveness, carrying a breadth of meaning.
One meaning is: keep your clothing free of impurity. This is because bodily and outward cleanliness and purity of the soul are inseparable. A pure soul cannot dwell in a filthy body beneath an unclean garment. The society in which the Messenger of Allah ﷺ arose with the call of Islam was not only mired in corrupt beliefs and character — it also lacked even the most basic concepts of cleanliness and purity. The Prophet’s ﷺ task was to teach these people purity in every respect. He was therefore instructed to establish a high standard of outward purity in his personal life. It was the fruit of this guidance that the Prophet ﷺ gave humanity such a detailed teaching on bodily and outward cleanliness as neither the Arabs of the Age of Ignorance nor even the most civilised nations of today have matched — indeed, most languages of the world do not even possess a word equivalent to the Arabic ṭahārah (purity). Islam, by contrast, begins its books of ḥadīth and fiqh with Kitāb al-Ṭahārah — the Book of Purity — which deals in exhaustive detail with the distinctions between clean and unclean, and the methods of attaining purity.
A second meaning is: keep your clothing clean and presentable. Monastic traditions had established a standard of religiosity by which the more unkempt and filthy a person was, the more “holy” he was considered to be. If someone wore clean garments, he was thought to be a worldly person. Yet human nature recoils from filth, and any person with even a basic sense of refinement is naturally drawn to someone who is neat and clean. On this basis, it was considered essential for a caller to Allah that his outward appearance too should be so pure and dignified that people would look upon him with respect, and nothing in his person should repel sound temperaments.
A third meaning is: keep your garments free of moral defects. Your clothing should certainly be clean and pure — but it should carry no trace of pride, ostentation, or extravagant display. Clothing is the first thing that introduces a person’s character to others. By the kind of dress someone wears, people immediately form an impression of who he is. The dress of the wealthy and powerful, the dress of the dissolute and vagabond — all reflect the temperament of those who wear them. The temperament of one who calls to Allah is naturally different from all of these, and so his dress too must necessarily be different. He should wear such clothing that anyone who sees him immediately recognises him as a noble and refined person, free from any corruption of the self.
A fourth meaning is: keep your conduct spotless (pāk dāman). Just as in Urdu, in Arabic too the idiom of “pure garments” (ṭāhir al-thiyāb) is used to denote freedom from moral wrongs and adornment with good character. Ibn ʿAbbās, Ibrāhīm al-Nakhaʿī, al-Shaʿbī, ʿAṭāʾ, Mujāhid, Qatādah, Saʿīd ibn Jubayr, Ḥasan al-Baṣrī, and other great classical commentators have explained this verse to mean: keep your character pure and guard yourself from every kind of evil. In the Arabic idiom it is said: fulān ṭāhir al-thiyāb or fulān ṭāhir al-adhayl — “so-and-so’s garments are pure” — meaning he is a person of good character. The opposite is: fulān dinas al-thiyāb — “his garments are filthy” — meaning he is a man of bad dealings whose word cannot be trusted.

Footnote 5
Filth here refers to every kind of filth — whether of beliefs and thoughts, of morals and conduct, or of body, clothing, and manner of living. The meaning is: amid all the varieties of filth spread throughout the society around you, keep your own conduct clear of every one of them. Let no one ever be able to point at you and say that there is even a trace in your own life of the very evils from which you are calling others to turn away.

Footnote 6
The original words are wa lā tamnun tastakthiru. Their meaning is so broad that no single phrase can fully render them.
One meaning is: whatever favour you do for anyone, do it selflessly. Your giving, your generosity, and your good treatment should be purely for the sake of Allah — it should carry no desire to receive worldly benefit in return. In other words: do favours for the sake of Allah, and do not do any favour in order to gain something for yourself.
A second meaning is: though the prophetic mission you are carrying out is itself a great favour — since through you, the servants of Allah are receiving guidance — do not remind people of this favour over them, and do not derive any personal benefit from it.
A third meaning is: although you are performing a great service, never consider your own action to be something great in your own eyes, and never let it enter your heart that by fulfilling the duty of prophethood and striving wholeheartedly in this cause, you are conferring some favour upon your Lord.

Footnote 7
That is: the task being entrusted to you is one that demands extraordinary courage. You will face severe hardships, difficulties, and suffering in it. Your own people will become your enemies. All of Arabia will array itself against you. But whatever comes your way on this path, bear it patiently for the sake of your Lord, and carry out your duty with complete steadfastness and perseverance. Fear, temptation, greed, friendship, enmity, and love — every kind of thing will be placed as an obstacle in your path. Against all of these, remain firmly grounded in your position.
These were the first instructions that Allah gave His Messenger when He commanded him to rise and begin the work of prophethood. If anyone reflects on these brief phrases and their meanings, his own heart will testify that no better set of instructions could possibly have been given to a prophet at the commencement of his mission. They tell him what he must do; they explain how his personal life, character, and conduct must be; they teach him with what intention, mindset, and manner of thinking he is to carry out this work; and they forewarn him of the conditions he will face and how he must meet them. Those today who — blinded by prejudice — claim, God forbid, that these words merely flowed from the tongue of the Messenger ﷺ during epileptic fits: let them open their eyes and look at these phrases and reflect for themselves — are these the words produced during an epileptic episode, or are they the instructions of a God who is appointing His servant to the mission of prophethood?

Jazākallāhu khayran — may Allah accept this work for ForOneCreator and make it a means of guidance.