Narrated Jabir bin `Abdullah: I heard the Prophet describing the period of pause of the Divine Inspiration. He said in his talk, "While I was walking, I heard voices from the sky. I looked up, and behold! I saw the same Angel who came to me in the cave of Hira' sitting on a chair between the sky and the earth. I was too much afraid of him (so I returned to my house) and said, 'Fold me up in garments!' They wrapped me up. Then Allah revealed: 'O you wrapped...and desert the idols before the prayer became compulsory.' Rujz means idols.

It has been said that «الرجز» and «الرجس» are in the meaning of punishment.

Narrated Jabir bin `Abdullah: That he heard Allah's Messenger describing the period of pause of the Divine Inspiration, and in his description he said, "While I was walking I heard a voice from the sky. I looked up towards the sky, and behold! I saw the same Angel who came to me in the Cave of Hira', sitting on a chair between the sky and the earth. I was so terrified by him that I fell down on the ground. Then I went to my wife and said, 'Wrap me in garments! Wrap me in garments!' They wrapped me, and then Allah revealed: "O you, (Muhammad) wrapped-up! Arise and warn...and desert the idols." (74.1-5) Abu Salama said....Rujz means idols." After that, the Divine Inspiration started coming more frequently and regularly.

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Ibn Abbas (may Allah be pleased with them both) said that «سدى» means unrestrained, free to do whatever he wishes. «ليفجر أمامه» means a person keeps on sinning and keeps saying that he will repent soon, he will do good deeds soon. «لا وزر» and «لا حصن» mean that no fortress will be found for refuge.

Narrated Ibn `Abbas: The Prophet used to move his tongue when the divine Inspiration was being revealed to him. (Sufyan, a subnarrator, demonstrated (how the Prophet used to move his lips) and added. "In order to memorize it." So Allah revealed: "Move not your tongue concerning (the Qur'an) to make haste therewith." (75.16)

Narrated Musa bin Abi Aisha: That he asked Sa`id bin Jubair regarding (the statement of Allah). 'Move not your tongue concerning (the Qur'an) to make haste therewith.' He said, "Ibn `Abbas said that the Prophet used to move his lips when the Divine Inspiration was being revealed to him. So the Prophet was ordered not to move his tongue, which he used to do, lest some words should escape his memory. 'It is for Us to collect it' means, We will collect it in your chest;' and its recitation' means, We will make you recite it. 'But when We recite it (i.e. when it is revealed to you), follow its recital; it is for Us to explain it and make it clear,' (i.e. We will explain it through your tongue).

That is, "Then when We have recited it, follow its recitation." Ibn Abbas, may Allah be pleased with them both, said the meaning of «قرأناه» is "We have explained it," and the meaning of «فاتبع» is "You act upon it."

Narrated Ibn `Abbas: (as regards) Allah's Statement: "Move not your tongue concerning (the Qur'an) to make haste therewith." (75.16) When Gabriel revealed the Divine Inspiration in Allah's Messenger , he (Allah's Messenger) moved his tongue and lips, and that state used to be very hard for him, and that movement indicated that revelation was taking place. So Allah revealed in Surat Al-Qiyama which begins: 'I do swear by the Day of Resurrection...' (75) the Verses:-- 'Move not your tongue concerning (the Qur'an) to make haste therewith. It is for Us to collect it (Qur'an) in your mind, and give you the ability to recite it by heart. (75.16-17) Ibn `Abbas added: It is for Us to collect it (Qur'an) (in your mind), and give you the ability to recite it by heart means, "When We reveal it, listen. Then it is for Us to explain it," means, 'It is for us to explain it through your tongue.' So whenever Gabriel came to Allah's Messenger ' he would keep quiet (and listen), and when the Angel left, the Prophet would recite that revelation as Allah promised him.

The meaning of the word «هل أتى» has already been mentioned. The word «هل» sometimes comes for negation, sometimes for emphasis (in the meaning of «قد» ). Here, it is in the meaning of «قد» , that is, a period has already come upon man when he was not a thing worth mentioning; this was the time when his form was made from clay, until the soul was breathed into him. «أمشاج‏» means mixed things, that is, both the semen and blood of man and woman, and clot, and when something is mixed with another thing, it is called «مشيج» , like «خليط‏.‏» , that is, «ممشوج» and «مخلوط» . Some have recited it as «سلاسلا وأغلالا‏» (some have recited «سلاسلا وأغلالا‏» without tanween). They did not consider the tanween of «سلاسلا‏» permissible. «مستطير‏» means its evil is widespread. «قمطرير» means severe. The Arabs say «يوم قمطرير ويوم قماطر» , meaning a day of severe calamity. «عبوس» , «قمطرير» , «قماطر» , and «قصيب» —all four mean a day upon which a severe calamity befalls. And Mu'ammar bin Ubaidah said, «شددنا أسرهم‏» means that We have made their creation very strong. The Arabs call something that is tightly bound, like a saddle, litter, etc., «مأسور‏» . (The Messenger of Allah, peace and blessings be upon him, in the Fajr prayer of Friday) would often recite Surah Alif Lam Mim Sajdah in the first rak'ah and Surah «هل أتى على الإنسان» in the second rak'ah.