Tafsir Surah Al-Muddaththir (The Cloaked One)
By: Ayatullah al-Uzma Nasir Makarim Shirazi in Tafsir Namuneh
Translated from Farsi into English by: Fatima Zabeth Beenesh
Surat Al-Muddaththir (The Cloaked One)ÓæÑÉ ÇáãÏËÑ
This sura descended at Mecca and it had 56 ayaat
Certainly this sura is among the sura descended at Mecca but there is a discussion that is it a first sura descended upon the prophet peace be upon him or descended after the sura of Iqra.
When we carefully study the contents of the sura e Iqra and Sura E Mudassir it illustrates that iqra was linked to the beginning of the prophetic mission and the Sura e Mudassir was related to the period when the prophet was started functioning his mission apparently and his period of concealment was over and finished. Hence some said: Sura e Iqra was the first sura descended in the beginning of the prophetic mission. But the Sura e Mudassir was descended in the period when the prophet started publicly and apparently inviting the people towards the Islam.
Any way naturally the makki sura (the sura descended in Mecca) usuallay mentions the starting point of life and the judgment day and the struggle with polytheism, warning and cautioning the opponents and make them aware the chastisement of The Reckoner God which is clearly reflecting in the sura, The discussions in this sura each revolves around the seven pivots.
1 The invitation of Prophet Muhammad peace be upon him his rise, warning, propagation, patience and perseverance in this cause and his essential preparations for this mission.
2 Its identifying the judgment day, the qualities of hell dwellers, those who stood up against Quran and ridiculed the truth.
3 A part of the specification of the hell along the warning to the infidels.
4 Stressed upon the fact of the judgment day by the nrepeated swearing.
5 The connection of the fate of every human being with his deeds, and negated every illogical thought in this matter.
6 A part of the circumstances of the inhabitants of paradise and hell and their fate.
7 How the ignorant, proud, selfish and unaware were running away from the truth.
The virtues of reading the Sura e Mudassir
In a narration from the great and respected prophet of Islam it is stated: anybody who recites the Sura e Mudassir, by the number of the people who accepted and denied the prophet of Islam in the city of Mecca they will be granted rewards ten times of it.
In another hadis from imam Muhammad Baqir alaihis salam it is stated: The one who recite Sura e Mudassir in the obligatory namaz, it becomes compulsory for the Benevolent God to stabilise that person in the neighbourhood near the status of prophet and in the worldly life the ill-fate and sorrows will never grab him.
It is obvious that these splendid results are not acquired only by reading and reciting it but the content of the sura must be accurately bring into the practise in the day to day life.
íóÇ ÃóíøõåóÇ ÇáúãõÏøóËøöÑõ 
(74:1
O you who covers himself [with a garment],
Þõãú ÝóÃóäÐöÑú (74:2
Arise and warn
æóÑóÈøóßó ÝóßóÈøöÑú (74:3
And glorify your Lord
æóËöíóÇÈóßó ÝóØóåøöÑú (74:4
And purify your garments
æóÇáÑøõÌúÒó ÝóÇåúÌõÑú (74:5
And avoid uncleanliness
æóáóÇ Êóãúäõä ÊóÓúÊóßúËöÑõ (74:6
And give not a thing in order to have ( gain its reward from a man).
æóáöÑóÈøößó ÝóÇúÈöÑú (74:7
But for your Lord be patient.
ÝóÅöÐóÇ äõÞöÑó Ýöí ÇáäøóÇÞõæÑö (74:8
And [warn all men that] when the trumpet-call [of resurrection] is blown,
ÝóÐóáößó íóæúãóÆöÐò íóæúãñ ÚóÓöíÑñ (74:9
That Day will be a difficult day
Úóáóì ÇáúßóÇÝöÑöíäó ÛóíúÑõ íóÓöíÑò (74:10
Not of ease, for all those who[now] deny the truth!
Definition
Rise up and warn the people of the world!
Certainly the one who is addressed in these ayaat is the person of prophet though it is not obvious. But the indication present in the ayaat describes this fact.
First it says: O who rests in the sleeping bed spread and covered himself with the sleeping cloth.
íóÇ ÃóíøõåóÇ ÇáúãõÏøóËøöÑõ (74:1
Rise up, warn and alarm the people of the word
Þõãú ÝóÃóäÐöÑú (74:2
The time of sleeping and rest had passed away and the period of rising and propagation is arrived. Particularly it relied upon the warning where as the prophet peace be upon him is the bringer of glad tidings and cautions too, as the warning leaves its deep effects in raising the dead souls.
About the prophet, why he was sleeping in the bed and this address invited him to rise up, the interpreters guessed a lot of suppositions about it.
1 the Arab polytheists at the arrival of the period of haj gathered and their leaders like Abu Jahal, abu Sufyan, Waleed bin Mughaireh, Nazar bin Haris etc conducted a meeting to seek the answer for the people outside Mecca who heard about the prophecy of the prophet of Islam and ask the people of Mecca many questions about it.
If everybody is going to give a separate reply to the questions to those arrived from outside the Mecca, one will be going to call Muhammad peace be upon him fortune teller, another one stupid and the other person will tell him a magician, this dissimilar estimations of the people of Mecca will be leaving the negative effect upon the pilgrims who arrived at Mecca. We must stand and struggle against the propagation of the prophet Muhammad peace be upon him.
After the discussion they reached to the point that it is better to tell Muhammad peace be upon him magician as the effect of the supernatural magic is that it brings separation among the spouses, parents and children. And the prophet by presenting the new religion of Islam had done this kind of thing to the people of Mecca.
These words reached the prophet Muhammad peace be upon him he became extremely disturbed he came to the house disheartened and stressful and laid down in the bed, there the above ayat were descended and invited him to rise up and revolt against them (the polytheist of Mecca).
2 These were the initial ayaat which were descended upon the great prophet of Islam as Jabir bin Abdullah quoted by the prophet peace be upon him who said: I was upon the Hira mountain and a sound rose up who said: O Muhammad, you are the prophet of Almighty God.
I saw in the right and left but could not find any body. I observed an angel on the heights between the sky and the land, I got frightened and came back to Khadija alaihis salam and told her: Cover me and pour cool water upon me. At these moments Jibril alaihis salam appeared and brought
íóÇ ÃóíøõåóÇ ÇáúãõÏøóËøöÑõ (74:1
When the ayat of the Sura e Mudassir is read carefully it provides evidence that the invitation of prophet had been started apparently then. These ayat were descended after three years of invitation of prophet in suppression and concealment.
3 The prophet was in the state of sleeping and covered himself. Jibril gabrail alaihis salam came down and wake him up and recited these ayaat for him. And said: Rise up and leave the bed and sleep and perform your duties of prophecy.
4 By wearing the dress, it does not means the visible dress but the apparel of prophecy and divination as it is told about the piousness it is the costume of holiness.
5 By the word ãõÏøóËøöÑõ means the one who withdrew himself in the corner of isolation and living in the aloofness and solitude. Therefore the ayat thus said: come out of the loneliness and isolation. Be engaged yourself to warn the folks. The first interpretation is most proper one.
It is noteworthy that the word ÝóÃóäÐöÑú (give warning) is not mentioning about what purpose and subject. In fact it is mentioning the universality regarding the idol worshipping, polytheism, blasphemy, tyranny, despotism and corruption, about the divine punishment and accounts of the judgment day. Give people the warning (it is indicating the universality of it) meanwhile it includes the worldly punishment and the chastisement of hereafter and the results of the evil acts which inflicts the man.
After the invitation for rise up and commanding prophet peace be upon him the five important rules, it is an example for others too. The initial rule is about oneness of Supreme God. Esteem highly and pay your wholehearted regards to your God Only One.
æóÑóÈøóßó ÝóßóÈøöÑú (74:3
The God who is your Lord and guide and whatever you have it is from him. Everything except him will be thrown in the melting pot of forgetfulness. Sketch a red line at each and every false God and abolish every effect of polytheism and idol worshiping.
ßÈÑ Prefer it upon the ÑóÈøó Rely upon
That is the proof of domination of holy God. It proves the unity of God, here it defined very shortly, how interesting and pleasant the reports of Quran are which in one short phrase had explained so much important matters.
Çááøóåõ ÃóßúÈóÑõ Does not mean only to say ÝóßóÈøöÑú
It means that admire your God by your believe as well as by your practise. While praising qualities of beauty, purity from every imperfection and defect, believe wholeheartedly that he is far more glorious than your praise. The narrations of the ahal baith (the family of Prophet Muhammad peace be upon him ) regarding this topic, it is stated that the Benevolent God is more than what we describe and analyse him, it is impossible to bring him under the dimensions of the human thoughts. Therefore takbir( to say Allaho Akbar) has vast meaning than tasbih( the praise of Majestic God)
After the topic of oneness of God Tauheed the sura interpreted the second rule that is about the neatness from pollution and it adds: Keep our dress clean.
æóËöíóÇÈóßó ÝóØóåøöÑú (74:4
The meaning of the dress may be marks towards the deeds of man as the deeds of every person are like their dress to them and his appearance is his inner self.
Some said by dress here it means the heart; soul and life of man that means clean your soul with every type of contamination. Where the dress must be clean first the owner of the dress has to be clean.
Some defined it same as external dress because the cleanliness of exterior dress is the important sign of man’s personality, his brought up and culture. Particularly in the period of ignorance “Jahaliyat” they were giving less attention to keep themselves away from the uncleanliness and their dress was very much dirty. Specifically it was very much common among them (the same manner common amongst those in the recent period who are caught up into the modern ignorance) they keep their skirts very long in such a way that it was stretching in the ground and getting unclean. In some of the narration from the Imam Sadiq alaihis salam who said: the meaning of ayat is to make short your long skirts. (To keep it clean).
A few defined this ayat are similar to the spouses, as the Holy Quran said: you are the dress of your spouses and they are too your dress (as you protect one another’s honour and reputation and adorn one another.
Al-Baqara (The Cow)
åõäøó áöÈóÇÓñ áøóßõãú æóÃóäÊõãú áöÈóÇÓñ áøóåõäøó
2:187 they are as a garment for you, and you are as a garment for them.
In fact this ayat indicates that the divine leaders can influence the people by their words only in the case when they are clean from every kind of pollution and corruption and they must be perfectly virtuous and pious in every way. Hence after the command of rise up and warning, it is giving the command of chastity.
In the third rule it said: Keep away from every kind of uncleanness which causes the divine punishment.
æóÇáÑøõÌúÒó ÝóÇåúÌõÑú (74:5
The vast meaning of uncleanness defines the different kinds of explanations. Sometimes the uncleanness ‘rojza’ is interpreted as idols, at times ‘rojza’ uncleanness is called as sins, often it is defined as the bad and obscene character, seldom ‘rojza’ uncleanness defined as the love of the worldly life which is the cause of every sin and misdeed and frequently its meaning is declared as the cause which makes the man heedless of Majestic God.
ÇáÑøõÌúÒó
In fact this word mainly points out and gives the meaning of disturbance of mind and instability. And then it applied to every type of sin of polytheism, satanic temptations, the blameworthy character which causes the agitation in man and brings him out of the right path and the punishment of Glorious God.
It is certain that the messenger of Islam Muhammad peace be upon him even before receiving the prophetic mission he was abstaining and keeping himself away from all these things. In the history of his life the enemy and friend confess that kind of prophet’s character and give witness about it. But here basically it is relied in the line of invitation towards the God the all knowing and a pattern which is superior character for all.
In the fourth rule it is said: do not reveal before anybody the favour which you did for others and expect more from others.
æóáóÇ Êóãúäõä ÊóÓúÊóßúËöÑõ (74:6
Here it is prohibited exhibiting to the others the favour granted to any person and forbidden us to want and expect more from others. At what circumstances the meaning of that ayat becomes extensive and complete that every type of revealing before the people and this included the favours, granted to the people and the creator of the people. Do not relate about the holy struggle ‘jihad’ and efforts before the God, as he favoured upon you and granted you the status of a compassionate person.
Same ways do not count your worship, obedience and virtues deeds much big. Always put yourselves in the margin of the shortcomings, defects and believe your worship always as the great capability and divine gift granted to you by Generous God.
In other words your rise up, warning the people, propagation of the unity of God, conveying the importance of the Provider God, wearing the clean dress and avoiding every kind of sin should not make you feel that you are favouring upon God the most kind. Or you must not count them great; on the contrary you must feel those deeds as a precious gift from God and be thankful to him for performing those deeds. You should be drowned in the love of Almighty in such a way that these tasks make you feel very much meagre in the way of God the Honourer.
And if you are performing many services to the people, if it includes spiritual tasks like propagation of Islam and guidance or the materialistic duty like donation and charity, you must not wait to get back its compensation, the greater repayments along with demonstration before the people. Imposing and showing the good deeds, annuls the right deeds make it affectless.
Al-Baqara (The Cow)
íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊõÈúØöáõæÇú óÏóÞóÇÊößõã ÈöÇáúãóäøö æóÇáÃÐóì
2:264
Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting [the feelings of the needy],
áóÇ Êóãúäõä
ãäÊ It is taken from the word
It is expressing its connection that starts with the greed of more, except when the man feels his services done are very less, he will not wait for any reward, leave aside his expectation for getting more.
ÇÓÊßËÇÑ
It reveals that its fountain head is always the expectation of more rewards from the person upon whom the favours done.
The deed which wipes out the affects of the virtues acts, in some narrations the meaning of this ayat is that do not give anything that in its place you are going to expect more returns. In fact it is describing the complete meaning of this noble ayat.
Imam Sadiq alaihis salam in the definition of the ayat said: whatever good deed you perform in the way of Merciful God do not consider it great.This is also a part of its complete meaning.
In the next ayat mentioned the last rule of this subject and said: For your Lord be patient and tolerant.
æóáöÑóÈøößó ÝóÇúÈöÑú (74:7
Once again we come across the vast meaning of the patience, perseverance and toleration in which includes everything.
It means in the way of carrying out prophetic mission have persistence and be patient before the torments of ignorant and ill mannered polytheists and the enemies. In the way of obeying the commands of the Sovereign God have perseverance and while fighting the inner self or in the battle field before the enemy cling to the endurance.
It is quite certain that patience and tolerance is the foundation and supporter of establishing every programme of the past. Basically the most important wealth in the way of propagation and the guidance is only this patience and tolerance hence the noble Quran at numerous occasions stressed upon it. For this reason in the statement of hazrat Ali alaihis salam we read: the patient and the determination in the way of faith is like the head for the body.
For this cause, one of the important curriculums of the prophets and the saints is the patience and endurance. As much as the situation is complicated and the severe conditions inflicting upon them they were observing more and more patience.
In a narration by the prophet of Islam hazrat Muhammad peace be upon him we read: About the reward of the people who are patient, his highness assured: the Generous Lord said: when a calamity inflicts one of the believers in the way of health, wealth or in the suffering of the children. And that person with a elegant patience tolerate it and struggle with it, I feel shy to set up the weighing balance of deeds before him on the Day of Judgment or open his file of deeds.
After giving the command in the field of uprising and warning in the previous ayaat, in the ayaat under discussion given the warning in forceful and audible manner and said: when the trumpet will be blown.
ÝóÅöÐóÇ äõÞöÑó Ýöí ÇáäøóÇÞõæÑö (74:8
The day is extremely a hard day.
ÝóÐóáößó íóæúãóÆöÐò íóæúãñ ÚóÓöíÑñ (74:9
The day which is full of hardships it is not easy for the disbelievers.
Úóáóì ÇáúßóÇÝöÑöíäó ÛóíúÑõ íóÓöíÑò (74:10
It is remarkable that trumpet äÇÞæÑ actually it is taken from the word äÞÑ which means to pound in such a way that creates a hole. ãäÞÇÑ beak of the birds which is a means of making the hole and the stroking upon something. For this reason it is named äÇÞæÑ the trumpet when it is blown as if it is piercing the ears.
From the ayaat of Quran it is evidently known that in the end and in the start of the judgment day, the trumpet will be blown that means, two horrible thundering shocking sounds in which the first sound is death and the second is the sound which wakes up and gives life and joins together the whole universe. They are called the blow of first trumpet and the blow of second trumpet. The ayat under discussion is indicating the second blow of trumpet when the resurrection starts and it is the severe day for the unbelievers.
Any way the above ayaat expresses this reality at the blow of judgment day’s trumpet, the hardships of the unbelievers one after another will get apparent. It is the day which is tremendously painful, full of sufferings and intolerable that the most powerful among them will kneel down.
ÐóÑúäöí æóãóäú ÎóáóÞúÊõ æóÍöíÏðÇ (74:11
Leave Me Alone (to deal) with whom I created Alone.
æóÌóÚóáúÊõ áóåõ ãóÇáðÇ ãøóãúÏõæÏðÇ (74:12
And to whom I granted extensive wealth
æóÈóäöíäó ÔõåõæÏðÇ (74:13
And his children to be by his side!
æóãóåøóÏÊøõ áóåõ ÊóãúåöíÏðÇ (74:14
And made life smooth and comfortable for him!
Ëõãøó íóØúãóÚõ Ãóäú ÃóÒöíÏó (74:15
After all that he desires that I should give more;
ßóáøóÇ Åöäøóåõ ßóÇäó áöÂíóÇÊöäóÇ ÚóäöíÏðÇ (74:16
No! Verily, he has been stubborn and opposing to Our Ayat.
ÓóÃõÑúåöÞõåõ óÚõæÏðÇ (74:17
I shall oblige him to (climb a slippery mountain in the Hell-fire or to) face a severe torment!
All about the descent of these ayaat
For these ayaat there are two narrations about it descent: Shan e nuzul:
1 Qureish in Daarun Nudva ( a centre for gathering near the Majid e Haram to consult for the solutions of important problems.) assembled. Waleed a well-known and celebrated man, the polytheists used to believe in his wisdom and intelligence and for solving the critical issues they were seeking advice from him. He turned towards them and said: You are people who have the superior ancestors, wisdom and knowledge and the Arabs from all around visits you ( for the pilgrimage of the house of God and other than this)and they hear different replies from you regarding Muhammad peace be upon him it is better you decide a single answer for yourselves for responding them.
Again he added: What do you say about this man (indicating the prophet Muhammad peace be upon him).They replied: We call him a poet. Waleed changed his facial expressions in hatred and said: we have heard a lot of poetry but his words are not similar to the poetry. They said: We will say he is fortune teller ßÇåä. He replied: when you approached him, does he declare the words similar to the utterance of the fortune tellers (their manner of telling the news about invisible). They replied: No we do not find any such thing in him. They said: we will announce that he is a stupid and foolish. He asked: when you visit him, do you find any stupidity in him?
They replied: We will say he is a magician. He enquired: magician in what way? They replied: The one who creates enmity among the friends and increases the enmity among the enemies. He said: Yea, he is a magician and perform this kind of thing (as some among us are accepting the Islam and diverting their way from others).
And they left the Darun Nudva while meeting the prophet peace be upon him they began calling him: O magician! O magician.
This matter made the prophet highly disappointed. The Glorious God descended the previous ayaat and these ayaat till 25th ayat (consoled Prophet peace be upon him).
2 Besides some said: When the ayat of Sura e Gafir or Surat As-Sajdah (The Prostration) - ÓæÑÉ ÇáÓÌÏÉ were descended the prophet was standing in the Masjidul Haram( for namaz) and Waleed bin Mughaireh was near the prophet and hearing the recitation of the prophet. When his Excellency noted this meaning he repeated them many times.
Waleed returned to the meeting point of his people, the tribe of Bani Makhzum and said: I swear by God, I have heard some words from the prophet Muhammad peace be upon him, it is not similar to the words of the human beings or to the words of genies. His words have an unusual sweetness, an extraordinary beauty and fruitful branches, its roots dominant and influential. The words are such that they are most superior to the other words and no other words are greater to it.
Telling this he returned his home, Qureish told each other: We swear by God he now adores the religion of Muhammad peace be upon him and he had moved out of his own religion. May be he is going to divert the entire tribe of Qureish. They were calling him the best pick flower of the basket.
Abu Jahal whispered: I will search out its solution. He moved from there and came to Waleed and sat with a sad expression on his face.
Waleed asked: O nephew (my brother’s son) why are you so depressing? He replied: the Qureish criticise you in this stage of your age and they think that you adorned the words of Muhammad peace be upon him he got up with the Abu Jahal and came to the meeting place of his people and said: You think that Muhammad peace be upon him is stupid and idiotic? Did you observed the signs of stupidity and insanity in him? They replied: No
He said: Do you think he is a fortune teller? Did you observed the signs of the fortune tellers in him. They replied: No.
He said: Do you suppose that he is a poet? Did you experience once that he opened his lips for poetry? They replied: No.
He said: Then, do you think he is liar? Do you have any of his records in telling the untruth? They replied: No, he had always the record of truthful, honest and trusted man, before claiming his prophecy.
Here the Qureish told the Waleed: then by your conviction what we have to say regarding him?
Waleed sunk in the thoughts stared them with bitter facial expressions and said: He is only a magician. Did not you observed that between a man and his family, children and friends he had created separation. May a group of the people were bringing faith in him abandoning their families.
Therefore he is a magician and whatever he says, it is an interesting magic.
The definition:
Walid that egoistic, ungrateful rich man!
In pursuance of the above ayaat which where warning the unbelievers collectively, the ayaat under discussion specifically pointed upon some among them who have greater influence. The reasonable, meaningful explanations pound them under the stern bombard of the warning.
At first it said: Leave me with the person whom I created him alone.
ÐóÑúäöí æóãóäú ÎóáóÞúÊõ æóÍöíÏðÇ (74:11
These ayaat and the next ayaat, as we described in the chapter regarding the descent of these ayaat about Waleed bin Mughaireh Makhzumi, a prominent heads of the Qureish tribe.
The interpretation of the term possibly describes about the creator or for the creature first may be it means leave me alone so that I punish him severely. Or maybe it means I alone created him and bestowed upon him immense favours but he is ungrateful.
Secondly there may be two probabilities: May be it is indicating that he was all alone in the womb of his mother at the time of his birth he was penniless and childless all these favours I bestowed him after his birth.
Or may be indicating as he was calling himself æóÍöíÏðÇ (a unique man among the Arabs) it is well-known that he was calling himself “I am unique and the son of the matchless man. Among the Arabs there is no match for me and my father, this subject discussed sarcastically repeatedly.
But among all other definitions the first description is appropriate.
Then it adds: For him I provided immense wealth and abundance.
æóÌóÚóáúÊõ áóåõ ãóÇáðÇ ãøóãúÏõæÏðÇ (74:12)
ãøóãúÏõæÏðÇ in fact it means elongated but here it is defining the hugeness and bulk of wealth or by elongated it means the period and place.
Some defined as his wealth was so much wide spread that in the distance between the Taif and Mecca he got ample number of camels, horses and real estates.
Some stated: he possessed so many gardens and fields that as soon as the yield of one was coming to exhaust another was getting ready for consumption. In addition to it he was the owner of 100,000 dinar gold and all these meaning are enclosed in that term ãøóãúÏõæÏðÇ
Then pointed towards the possession of his man power and added: And granted him the sons who are always at his service.
æóÈóäöíäó ÔõåõæÏðÇ (74:13
Always ready to help and serve him, they were the cause of his comfort and peacefulness and they were never forced to earn for the shortness of livelihood and go to journey to far off places and leave their father alone in the pain of aloofness and bear the pain of waiting for them. In some of the narratives it is stated that he was the father of ten sons.
And pointed out the other contributions he bestowed him and said: I provided him every means of comfort.
æóãóåøóÏÊøõ áóåõ ÊóãúåöíÏðÇ (74:14
Not only wealth and the well settled sons as well as in the social standard and health wise too they were drown in the favours.
ÊóãúåöíÏðÇ is taken from the word ãåÏ which means a place which is prepared for the comfort of infant like cradle then it is applied to every resources of ease, relaxation, progress, status and high social ranks. Altogether it had vast meaning which includes every type of the favours of livelihood and the means of progress.
However instead of saluting the Exalted God gratefully and rubbing his forehead upon his threshold this ungrateful man reaches the verge of wastage and blasphemy, in greed for more, possessing so much affluence he still had hunger of excess in his wealth.
Ëõãøó íóØúãóÚõ Ãóäú ÃóÒöíÏó (74:15
It is not only related to Waleed bin Mughaire but it is concerned entirely to those who adore this worldly life and their thirst for the worldly pleasures never satiates. If the seven continents come under their domination they still want to grab another continent.
But the next ayat strongly rejects these people who are alien to the moral values and said: It will never happen like that I increase his favors as he always had been an enemy to our signs.
ßóáøóÇ Åöäøóåõ ßóÇäó áöÂíóÇÊöäóÇ ÚóäöíÏðÇ (74:16
While he knew it well that this Quran is neither the words of genie nor the language of man. It had tough roots, branches completely full of fruits and its attraction beyond compare. Yet again you call it magic and call the gentleman who introduced it, a magician.
ÚóäöíÏðÇ is taken from the word ÚäÇÏ as interpreted by some, it is a kind of enmity and opposition with happens deliberately. That means a man discovers the fact of any subject and stand against it and Waleed was the clear example of it.
The word ßóÇäó indicates his enmity with the truth was not a new one it was prolonged and perpetual not momentary and brief.
Finally in the last ayat under discussion indicated their future, in short and meaningful words and said: soon we force him to climb the impassable peak of life (then from that loftiness throw him downwards).
ÓóÃõÑúåöÞõåõ is taken from the word ÇÑåÇÞ which means to cover something with harshness which refers to impose the hard tasks and inflict them in the various punishments.
óÚõæÏðÇ is the place from where one climbs upwards.
As climbing on the peak is a very hard and tough task and this term is used about any effort which is full of hardships and hence some defined it as the divine chastisement and some said ÚæÏ is a mountain of fire in hell where they force the sinner to climb. As it is a mountain difficult to climb with deep slippery slopes, when he reaches upwards, collapses down and this happens in the hell repeatedly.
It is supposed that this ayat is demonstrating the worldly punishment of Waleed as it is mentioned in the history he after reaching to the peak of success in his personal and social life, collapsed in such a way that till the end of his life incessantly was losing his wealth and children and getting helpless.
Åöäøóåõ ÝóßøóÑó æóÞóÏøóÑó (74:18
Verily, he thought and plotted;
ÝóÞõÊöáó ßóíúÝó ÞóÏøóÑó (74:19
So let him be cursed! How he plotted!
Ëõãøó ÞõÊöáó ßóíúÝó ÞóÏøóÑó (74:20
Yea, he destroys himself, the way he plotted
Ëõãøó äóÙóÑó (74:21
and then he considered [for new arguments]
Ëõãøó ÚóÈóÓó æóÈóÓóÑó (74:22
Then he frowned and he looked in a bad tempered way;
Ëõãøó ÃóÏúÈóÑó æóÇÓúÊóßúÈóÑó (74:23
Then he turned back and was proud;
ÝóÞóÇáó Åöäú åóÐóÇ ÅöáøóÇ ÓöÍúÑñ íõÄúËóÑõ (74:24
And said, "This is not but magic imitated [from others]
Åöäú åóÐóÇ ÅöáøóÇ Þóæúáõ ÇáúÈóÔóÑö (74:25
"This is nothing but the word of a human being!"
Death planned such a gloomy end!
In these ayaat there are more descriptions about the man whom the Mighty God blessed with abundant wealth and a number of children who rose against the prophet of Islam peace be upon him that man was Waleed bin Mughaireh Makhzumi.
And said: He considered how to find out the way to blame the prophet and bring fault in the Holy Quran and prepared his mind for that issue.
Åöäøóåõ ÝóßøóÑó æóÞóÏøóÑó (74:18
Actually it is obvious that to consider is a good habit but in the case it must be in the way of truth sometimes one hour of consideration is equal to the worship of one year or the whole life, as this one hour can change the entire life of man. And if the thought is in the way of blasphemy, wickedness and corruption and mischief it is hated and disliked. ÞÏÑ is taken from the word ÊÞÏíÑ here it gives the meaning, to prepare a subject matter in the mind and to decide about the enforcement of its inauspicious plans.
Then to condemn him it added: be death to him how he plotted to stand against the truth.
ÝóÞõÊöáó ßóíúÝó ÞóÏøóÑó (74:19
Then to stress more upon the matter added: once again death to him, how he prepared himself to fight against the truth.
Ëõãøó ÞõÊöáó ßóíúÝó ÞóÏøóÑó (74:20
Here it is indicating similarly as it is told in the shan e nuzul ‘the definition about its descent’ where he wanted to unite the thoughts of the polytheists and give them the single direction so that they joint handedly express their view against the prophet and when they offered to call the prophet, a poet he did not accepted it. When they advised the identity of fortune teller to prophet peace be upon him he did not gave consent. Then they give an opinion to call the prophet a magician where he agreed. According to his imagination sorcery affects the relationship between the friends and creates the friendship between the enemies. As this situation was created by the advent of Islam and this pattern was brought into existence.
And the plan was decided after much analysis and estimations and the dignified Quran by the terms ÝóßøóÑó æóÞóÏøóÑó which are very short and meaningful and like this way though the proposal was from the others but the scheme and selection was done by Waleed.
Any way this term specifically by its repetition it proves that he was an expert in his devilish believes in such a way that his thoughts and opinions was a means of surprise for others.
Then it adds: Once again he perceived
Ëõãøó äóÙóÑó (74:21
And he repeatedly investigated his thoughts which were created by his own mind to get confident and well informed about its stability and its necessary workouts upon the various aspects of it.
And then he changed his facial expressions and hastily began to bring it into practise.
Ëõãøó ÚóÈóÓó æóÈóÓóÑó (74:22
Then turned his back towards the truth and showed the haughtiness and proud.
Ëõãøó ÃóÏúÈóÑó æóÇÓúÊóßúÈóÑó (74:23
Finally he said: it is nothing but an interesting magic which is copied by the ancestors.
ÝóÞóÇáó Åöäú åóÐóÇ ÅöáøóÇ ÓöÍúÑñ íõÄúËóÑõ (74:24
This is only word of man it has no relation with the divine revelation.
Åöäú åóÐóÇ ÅöáøóÇ Þóæúáõ ÇáúÈóÔóÑö (74:25
And in such a manner expressed his last words after repeatedly making enquiries, investigations and devilish judgment to fight back against the Quran, he uses his entire satanic opinions by his thoughtful mind of ignorant period. By his words he unknowingly praised and admired the Quran. He proved that the Holy Quran had the extraordinary magnetism that conquers every heart and as told by him it has a magical effect which charms the hearts whereas the Noble Quran was not similar to the magic of magicians. But they were the logical words, proper and calculated it proves it is not the words of human being and it is divine revelation, which are beyond the natural world and it’s taken from the fountainhead of the endless knowledge of Almighty God that posses every kind of beauty that contains positive solidarity and firmness.
ÚóÈóÓó means to make the grim face. ÚÈæÓ is the person who is stern and posses the merciless face.
ÈóÓóÑ some time gives the meaning to make haste in performing some task before its appropriate time.
íõÄúËóÑõ is taken from the word ÇËÑ by some narrations quoted by the predecessor, they are the traces which are left by them.
Quran’s language is serene and firm, filled with spirituality, possess the unique attraction and supremacy. If according to the expressions of Waleed it is the words of the human being, in that case he should be able to produce such kind of words while we know that Noble Quran frequently invited others to challenge the Quran and but not even a single stubborn enemy came forward to stand before the noble Quran. They were extraordinarily experts in the language of Arabic still they were unable to bring any book similar to Quran not even lesser than it. So we reach the conclusion that the noble Quran is a miracle.
ÓóÃõúáöíåö ÓóÞóÑó (74:26
Soon I will cast him into Hell-fire
æóãóÇ ÃóÏúÑóÇßó ãóÇ ÓóÞóÑõ (74:27
And what will make you know exactly what Hell-fire is?
áóÇ ÊõÈúÞöí æóáóÇ ÊóÐóÑõ (74:28
It does not allow to live, and neither leaves [to die]
áóæøóÇÍóÉñ áøöáúÈóÔóÑö (74:29
Making [all truth] visible to mortal man.
ÚóáóíúåóÇ ÊöÓúÚóÉó ÚóÔóÑó (74:30
Over it are nineteen (angels as guardians and keepers of Hell).
And this is his ill-fated end
In the continuation of the above ayat, as the condition of some of heads of the polytheists and their rejection of Quran and the prophecy of the messenger peace be upon him is mentioned and these ayaat pointed towards the horrifying punishments of the sinners on the judgment day. It said: soon we enter him (sinner) in the hell and burn him.
ÓóÃõúáöíåö ÓóÞóÑó (74:26)
ÓóÞóÑó means to change or to melt by the effect of the sunlight. Then as it is titled as the name of hell and repeatedly it is indicated in the ayat of the holy Quran. The selection of this name is representing the horrifying punishment of hell which the hell dwellers get inflicted. Some defined it as one of the stairs of the terrifying storeys or abyss of the hell.
Then to mention the enormity and intensity, it said: What do you know that what saqar ÓóÞóÑó is
æóãóÇ ÃóÏúÑóÇßó ãóÇ ÓóÞóÑõ (74:27
That means its punishment is intense so much that it cannot be enclosed in the circle of any imagination and it cannot take room in any of the minds, same as the favours of the heaven cannot be imagined by any mind.
It will not leave anything and does not allow to live whatever comes near it.
áóÇ ÊõÈúÞöí æóáóÇ ÊóÐóÑõ (74:28
This sentence possibly indicates that the hell fire contrary to the fire of the world which sometimes burns a point of the body and the other part is unaffected often it affects the body but the soul is safe. The hell fire is all-encompassing which engulfs the entire existence of man and never forgives anything. Apart from that some said: it means that God does not kill the hell dwellers or leave them alive but they are constantly in the grip of life and death. As it is revealed in the in the Sura e Aala, Ayat 13
Al-A'la (The Most High)
Ëõãøó áóÇ íóãõæÊõ ÝöíåóÇ æóáóÇ íóÍúíóì (87:13
Wherein he will neither die nor remain alive.
Or he leaves the skin and flesh undamaged in the body and the bones. Therefore the ayat does not give the meaning that it totally burns or destroys. As this meaning is not comparable to the ayat 56 of Sura e Nisa where it relates:
ßõáøóãóÇ äóÖöÌóÊú ÌõáõæÏõåõãú ÈóÏøóáúäóÇåõãú ÌõáõæÏðÇ ÛóíúÑóåóÇ áöíóÐõæÞõæÇú ÇáúÚóÐóÇÈó Åöäøó Çááøåó ßóÇäó ÚóÒöíÒðÇ ÍóßöíãðÇ (4:56
Indeed, those who disbelieve in Our verses - We will drive them into a Fire. Every time their skins burnt off We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise.
Then described another way of the explanation of that divines blazing inferno and added: It completely converts the skin of the body which can be observed by the man from a faraway distance.
áóæøóÇÍóÉñ áøöáúÈóÔóÑö (74:29
It alters the face black and gloomy in such a way that it is darker than the dark night.
ÈóÔóÑö here means the exterior of the skin and in addition possibly it means the human beings. áóæøóÇÍóÉñ is taken from the word áæÍ sometimes it gives the meaning of the exterior or appearance and frequently gives the meaning, to change and to alter.
In the last ayat under discussion it is mentioned: nineteen angels are appointed for the punishment in the Hell.
ÚóáóíúåóÇ ÊöÓúÚóÉó ÚóÔóÑó (74:30
The guardian angels are chosen specifically not to be kind and benign they are only selected to be harsh and give chastisement. Though this ayat is revealed number nineteen and it is not defined about the nineteen angels but the next ayat evidently identified that this number is pointed towards angels who are specially made to punish.
Furthermore some said: pointing the number nineteen may be they are 19 groups of angels of wrath not the 19 angles of rage and punishment.
æóãóÇ íóÚúáóãõ ÌõäõæÏó ÑóÈøößó ÅöáøóÇ åõæó
Nobody knows the army of your God the Provider except He himself which is mentioned in the next ayat and it is the continuation of this topic.
However why, from all other numbers the figure 19 had been chosen for the divine angels of punishment? Nobody is able to give the exact answer. But a group of people presented a guess and supposed that they are 19 roots of the mean outwards and inward qualities where the evil character is the cause of the divine wrath. The storeys of the hell are nineteen may be according to the number of them they are angels or groups of angels appointed to punish.
Basically the topic concerning the judgment day, the heaven and the hell, all its details and particulars for us in this limited atmosphere of world is exactly not evident and clear. Whatever we know is its general features. Hence in the narrations it contains that each of these 19 angels of hell have such an enormous power by which they can throw a tribe at a time in a hell with much ease.
Here the weakness and inability of the weak people like Abu Jahal gets obvious. When he heard this ayat, he sarcastically expressed to the Qureish: May your mothers sit to mourn you, do not you hear that (pointing towards the prophet) what he is telling? And added: The caretakers of the hell are 19 people but you are a powerful group of people. Cannot two of you are able to defeat a single angel among them?
Abul asad jam’hee (one of the powerful man of Qureaish) uttered: I can defeat 17of them, you thrash the other two of them.
These empty minded persons wanted by this kind of mockery will be able to stop the light of the Glorious God and save their lives by definite destruction.
A point: The number of 19 is the figure indicating the angels of chastisement.
The above ayaat manifestly introduced the number of caretakers, 19 groups or army of caretakers. In the next ayaat also stressed upon the same subject. But it is mysterious that some of the perverted minds stressed upon its being sacred number. And even they are striving to change the number of months in a year. And the number of the days of month they wanted to regulate it against the all the natural and astronomical standards and put it into order all their programmes too according to that number (19).
And more strange to it there is no writer who is not connected to this institution and while explanation they extraordinarily lay stress upon number 19, in every topic of Quran which seems ridiculous. In many instances if their favourite number is not harmonious to the incidents present in Quran they increase and decrease by their own selection so that to harmonise it with the 19 or with the multiples of 19. It is waste of time to discuss more about it.
And We have set none but angels as guardians of the Fire, and We have fixed their number (19) only as a trial for the disbelievers, in order that the people of the Scripture (Jews and Christians) may arrive at a certainty [that this Quran is the truth as it agrees with their Books i.e. their number (19) is written in the Taurat (Torah) and the Injeel (Gospel)] and the believers may increase in Faith (as this Quran is the truth) and that no doubts may be left for the people of the Scripture and the believers, and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say: "What Allah intends by this (curious) example ?" Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He. And this (Hell) is nothing else than a (warning) reminder to mankind.
For what purpose is this number of the delegates of hell appointed?
As we have read in the above ayaat it is mentioned the Mighty God appointed 19 caretakers and custodians (or groups) in the hell. Besides we read the description of this number created a gossips between the polytheists and the unbelievers, a group of them totally laughed at it and a small number among them proved that it not difficult to conquer over them.
The ayat under discussion, the longest ayat of this sura gave them an answer and made obvious, more facts in this argument.
First it said: we did not appoint the masters of fire except the angels.
æóãóÇ ÌóÚóáúäóÇ ÃóúÍóÇÈó ÇáäøóÇÑö ÅöáøóÇ ãóáóÇÆößóÉð
The powerful, influential angels of hell, the Quran confirms them as ÛáÇÙ and ÔÏÇÏ
rude and strict, such that before them, every sinner is weak and helpless.
Then it adds: we had chosen their number only to test the unbelievers.
æóãóÇ ÌóÚóáúäóÇ ÚöÏøóÊóåõãú ÅöáøóÇ ÝöÊúäóÉð áøöáøóÐöíäó ßóÝóÑõæÇ
This test was for two motivations: firstly that why they mocked for the number 19 which is selected and in the case if the other number were chosen they were going to ask the same question too.
Secondly they considered this number very less they used to tell by ridicule: we will bring ten people before every angel among them, to break their power.
While the angels of Glorious God are such that according to the holy Quran, some of them who were appointed to destroy the tribe of the prophet Lut alaihis salam. They up rooted their populated cities from the earth and caste them up till the sky and then smashed them back on the earth.
Again it adds: the aim (by revealing the number) was to bring certainty to the people of book (Jews and Christians).
áöíóÓúÊóíúÞöäó ÇáøóÐöíäó ÃõæÊõæÇ ÇáúßöÊóÇÈó
It is mentioned in a narration: a group of Jews asked a companion of prophet peace be upon him about the caretakers of the hell. He replied only Almighty God and his prophet are aware of it. At that same moment Jibril alaihis salam appeared and informed the prophet peace be upon him that:
ÚóáóíúåóÇ ÊöÓúÚóÉó ÚóÔóÑó (74:30
They are 19 angels or (19 groups of them) are appointed upon it.
And they did not criticised on this number here it is quite clear that this number co ordinates with the number mentioned in their books. And their belief upon the prophet peace be upon him increased. This caused the believers too to become more firm in their faith upon the prophet peace be upon him.
Hence in the next term it said:
æóíóÒúÏóÇÏó ÇáøóÐöíäó ÂãóäõæÇ ÅöíãóÇäðÇ
Soon after mentioning these terms, turn back once again, stressed upon the three aims and said: the belief of the people of book, then the believers ,followed by the test of the unbelievers and the polytheists and said: The purpose was that the people of the book and the believers, not to bring any doubt in the reality of Quran. Those in whose heart is disease and the unbelievers let them say: what is the purpose of God by saying this kind of interpretation and what intention it has?
æóáóÇ íóÑúÊóÇÈó ÇáøóÐöíäó ÃõæÊõæÇ ÇáúßöÊóÇÈó æóÇáúãõÄúãöäõæäó æóáöíóÞõæáó ÇáøóÐöíäó Ýöí ÞõáõæÈöåöã ãøóÑóÖñ æóÇáúßóÇÝöÑõæäó ãóÇÐóÇ ÃóÑóÇÏó Çááøóåõ ÈöåóÐóÇ ãóËóáðÇ ÇáøóÐöíäó Ýöí ÞõáõæÈöåöã ãøóÑóÖñ
Those who have disease in their hearts, who are these people? A group of people expressed that they are hypocrites as in the Quran these terms are used for them. Hence in the ayat 10 of Sura e Baqra it is written in mentioning the hypocrites it adds: Al-Baqara (The Cow)
Ýöí ÞõáõæÈöåöã ãøóÑóÖñ ÝóÒóÇÏóåõãõ Çááøåõ ãóÑóÖÇð æóáóåõã ÚóÐóÇÈñ Ãóáöíãñ ÈöãóÇ ßóÇäõæÇ íóßúÐöÈõæäó (2:10
In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.
For this reason they believe that the above ayat is Madani as the group of hypocrites came into existence at the time of the power of Muslims in Medina not in the Mecca.
While investigating about the occasion of this term in the ayat of Quran it shows: this term is not only related to the hypocrites but it is applied to the unbelievers who had the enmity, doggedness and rebellion against the ayat of truth even often included the hypocrites too. For example in the ayat 49 of the Sura e Infal we read:
Anfal (The Spoils of War)
ÅöÐú íóÞõæáõ ÇáúãõäóÇÝöÞõæäó æóÇáøóÐöíäó Ýöí ÞõáõæÈöåöã ãøóÑóÖñ ÛóÑøó åóÜÄõáÇÁ Ïöíäõåõãú æóãóä íóÊóæóßøóáú Úóáóì Çááøåö ÝóÅöäøó Çááøåó ÚóÒöíÒñ Íóßöíãñ (8:49
When the hypocrites and those in whose hearts was a disease (of disbelief) said: "These people (Muslims) are deceived by their religion." But whoever puts his trust in Allah, then surely, Allah is All-Mighty, All-Wise.
Then how the believers and the sick hearted unbelievers achieved he added: Similarly whom the God wishes misguides and guides, whom he wants.
ßóÐóáößó íõÖöáøõ Çááøóåõ ãóä íóÔóÇÁ æóíóåúÏöí ãóä íóÔóÇÁ
The above terms clearly indicates that the intention and will of Benevolent God regarding the guidance of some and misguidance of others is not uncalculated. Those who are adamant, stubborn and ill hearted, they do not deserve other than misguidance and those who are submitted before God and believing they deserve this kind of guidance.
In the end of the ayat it said: The army of your Provider God nobody knows other than him. It is nothing but warning and reminding the mankind.
æóãóÇ íóÚúáóãõ ÌõäõæÏó ÑóÈøößó ÅöáøóÇ åõæó æóãóÇ åöíó ÅöáøóÇ ÐößúÑóì áöáúÈóÔóÑö (74:31
Therefore if the topic is about the 19 people of the hell caretakers it does not mean that the army of Supreme God is limited to this number. But the army of Sovereign God is large, to such extent that according to some narrations they filled the entire earth and the sky. Even there is no foot print existing in the world but an angel is glorifying the Magnificent God there.
The number of the army of Majestic God!
The presence of Exalted God and his elaborate power all over the world and his nature made such that he is heedless of every friend, helper and army. But still to exhibit his greatness to his creatures, to remind and warn them, he appointed a large army who are under his command all over the world.
In the Islamic narrations about the abundance, immensity and power of the God’s army who are the executers of his commands in the whole world.
In the Islamic narrations about their enormity, hugeness and influence there many astonishing terms are included which are amazing to hear.
Here we make ourselves content by the words of amiral mominin Ali alaihis salam as the initial subject matter about the angels is very much lengthy, only we bring the translation same as it is: Then opened the skies above and filled them with various categories of angels.
Some of them are forever engaged in prostration and they do not perform ruku. Half bent while worshipping the Generous God.
Some are always in ruku ( Half bent while worshipping). They never get up.
Some of them are permanently worshipping standing and engaged in praising God. They never change their posture.
A group of them are constantly chanting, the praise of God and never get tired.
Sleep never prevails over them and forgetfulness never overcomes their mind.
Their bodies never get lazy. Ignorance and lack of memory never inflicts them. Another group of them are trusted guardians of his revelation. They constantly move to and fro and convey the message of Exalted God to the messengers.
Another group of them is the protector of his creation and the door keepers of the paradise.
Some of them, their foot is constantly immovable in the lower floors of the earth and their necks are passed from the highest skies. And the parts of their entity surpassed the dimensions of the earth. Their shoulders are ready to protect the pillars of the empyrean throne of Majestic God.
had a vast and elaborate meaning ãᘠTherefore as we mentioned before, this term including the angels who possess the wisdom, sense, obedience and submission. And they hold most of the power of existing world.
No but consider the moon!
æóÇááøóíúáö ÅöÐú ÃóÏúÈóÑó (74:33
And Consider the night when it withdraws,
æóÇáøõÈúÍö ÅöÐóÇ ÃóÓúÝóÑó (74:34
And [by] the morning when it brightens,
ÅöäøóåóÇ áóÅöÍúÏóì ÇáúßõÈóÑö (74:35
Verily, that [hell-fire) is Indeed one of the greatest calamities.
äóÐöíÑðÇ áøöáúÈóÔóÑö (74:36
A warning to mankind,
áöãóä ÔóÇÁ ãöäßõãú Ãóä íóÊóÞóÏøóãó Ãóæú íóÊóÃóÎøóÑó (74:37
To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by commiting sins)
Definition
In the continuation of the discussion about those who rejects the prophecy of Muhammad peace be upon him the prophet of Islam and the refusal of the judgment day. In these ayaat it swears repeatedly and emphasised upon the issue of judgment day and the hell fire.
It said: I swear by moon, whatever they think, it is not similar to their thought.
ßóáøóÇ æóÇáúÞóãóÑö (74:32
This word is usually used to reject the statement which is mentioned before. Here in the continuation of the previous ayaat about the idol worshippers who rejects the hell and its punishment and their mockery over the number of angels, the caretakers of hell.
The swearing upon the moon is for the reason that it is among the great divine signs, by its creation and its systematic rotation, its light and gorgeousness, its gradual changes which are the live calendar to signify the days of earth.
I swear by the night when it turns back.
æóÇááøóíúáö ÅöÐú ÃóÏúÈóÑó (74:33
I swear by the morning hours when the veil upon its face, sets aside.
æóÇáøõÈúÍö ÅöÐóÇ ÃóÓúÝóÑó (74:34
In fact these three vows are connected to each other and complete the meaning of each other as we know: The vividness of moon in the night and at the day time the moonlight is under the outshine of the sunlight and it completely does not have any visibility.
Though the night is tranquillizing and noiseless, it is the time for the silent prayers of the adorers of the truthful God. But this dark night is attractive when it reaches its end and moving forward towards the morning and it is the end of the dawn. The sunrise which is the end of the dark night it is most beautiful and elegant which creates in every man delight and joyfulness and be plunging them in brightness and purity.
These three promises coordinate with the Quran’s light of guidance and surpassing the darkness and polytheism and the advent of the bright morning of the matchlessness of God.
After mentioning the promises proceeds towards the matter for which the promise was expressed. And said: certainly the dreadful incidents of the judgement day, the hell and the angels of punishment in the hell are among the important issues.
ÅöäøóåóÇ áóÅöÍúÏóì ÇáúßõÈóÑö (74:35
Then it adds: the aim of the creating the hell is not to take the revenge but to warn the people by this source.
äóÐöíÑðÇ áøöáúÈóÔóÑö (74:36
To warn everybody to make them aware of the punishment, this is waiting for the unbelievers, sinners and enemies of the truthful God.
Finally to stress more upon the matter it adds: This warning is not for the specific group it is for the entire humanity. For those among you who want to leave behind everybody in this struggle. And proceed forward towards the good deeds and obedience to the commands of the most Strong God. As well as those who want to lay behind this caravan.
áöãóä ÔóÇÁ ãöäßõãú Ãóä íóÊóÞóÏøóãó Ãóæú íóÊóÃóÎøóÑó (74:37
Those who select the way to proceed forwards earliest among all, he is the most cheerful person as well as those those who preferred to remain behind.
ßõáøõ äóÝúÓò ÈöãóÇ ßóÓóÈóÊú ÑóåöíäóÉñ (74:38
Every soul, for what it has earned, will be retained
ÅöáøóÇ ÃóúÍóÇÈó Çáúíóãöíäö (74:39
Except those on the Right
Ýöí ÌóäøóÇÊò íóÊóÓóÇÁáõæäó (74:40
In Gardens (Paradise) they will ask one another,
Úóäö ÇáúãõÌúÑöãöíäó (74:41
About the criminals,
ãóÇ Óóáóßóßõãú Ýöí ÓóÞóÑó (74:42
[And asking them], "What has caused you to enter Hell?"
ÞóÇáõæÇ áóãú äóßõ ãöäó Çáúãõóáøöíäó (74:43
They will say, "We were not of those who prayed,
æóáóãú äóßõ äõØúÚöãõ ÇáúãöÓúßöíäó (74:44
Nor did we used to feed the poor.
æóßõäøóÇ äóÎõæÖõ ãóÚó ÇáúÎóÇÆöÖöíäó (74:45
And we used to talk falsehood (all that which Allah hated) with vain talkers.
æóßõäøóÇ äõßóÐøöÈõ Èöíóæúãö ÇáÏøöíäö (74:46
And we used to deny the Day of Recompense
ÍóÊøóì ÃóÊóÇäóÇ ÇáúíóÞöíäõ (74:47
"Until there came to us (the death) that is certain."
ÝóãóÇ ÊóäÝóÚõåõãú ÔóÝóÇÚóÉõ ÇáÔøóÇÝöÚöíäó (74:48
So there will not benefit them the intercession of [any] intercessors.
Definition
Why you became the dwellers of hell?
In the continuation of the discussion of the previous ayat about hell and the hell dwellers, in this ayat it is added: Everybody is taken as mortgage for his own deeds.
ßõáøõ äóÝúÓò ÈöãóÇ ßóÓóÈóÊú ÑóåöíäóÉñ (74:38)
Ñåä Is taken from the term ÑóåöíäóÉñ
It means mortgage, it is the security which is taken in the place of the loan. As if the entire existence of man is mortgaged in his performance of deeds and duties. When he performs it he is liberated else he is remained in the circle of imprisonment.
Therefore soon it express: Except the people of yameen( whose deed file is in the their right hand) are free from this bonds of imprisonment.
ÅöáøóÇ ÃóúÍóÇÈó Çáúíóãöíäö (74:39
They in the shadow of faith and virtues deeds tear away the handcuffs and chains of imprisonment and enter the heaven without giving any account of their deeds.
?ÃóúÍóÇÈó Çáúíóãöíäö Here what does it means, the term
Who are these people? There many discussions.
Some explained, they are the people whose deed file is given in their right hand.
Some express that they are the believers who never committed any sin.
But as it is drawn out from the various ayaat of the noble Quran and its witnesses it has the same first definition. They are the people with right believe and virtues practices. In the case if they have some meagre sins it is over shadowed by their meritorious conducts. By enjoining
Hud (The Prophet Hud)
Åöäøó ÇáúÍóÓóäóÇÊö íõÐúåöÈúäó ÇáÓøóÜíøöÆóÇÊö (11:114
Verily, good deeds drive away evil deeds.
To the righteous actions which covers their evil deeds, they enter the heaven without giving any account for their performance or their account which is very unproblematic, simple and convenient as it is mentioned in the ayat 7 of Sura e Inshiqaq.
Al-Inshiqaq (The Splitting Asunder)
ÝóÃóãøóÇ ãóäú ÃõæÊöíó ßöÊóÇÈóåõ Èöíóãöíäöåö (84:7
Then, as for him who will be given his Record in his right hand,
ÝóÓóæúÝó íõÍóÇÓóÈõ ÍöÓóÇÈðÇ íóÓöíÑðÇ (84:8
He will be judged with an easy account
Khartabi the famous interpreter of the sunni sect, in the description of this ayat quoted from imam Baqir alaihis salam ,who said: I and my shia( followers) are ‘as’hab yamin (the people whose deed file is given in their right hand) and the one who is enemy of Ahl baith ( the family of prophet Muhammad peace be upon him) he is imprisoned by his own deeds.
Then defines a corner of the life of the people of right hand (as’hab yamin those whose deed file is given in their right hand) as well as the people who are contradictory to them and added: They are in the great gardens of heaven, abundant in the bounties and ask each other...
Ýöí ÌóäøóÇÊò íóÊóÓóÇÁáõæäó (74:40
about the sinners
Úóäö ÇáúãõÌúÑöãöíäó (74:41
They say: what had sent you in the hell?
ãóÇ Óóáóßóßõãú Ýöí ÓóÞóÑó (74:42
From these ayat it is evidently noticeable that the link between the heavenly people and the hell dwellers is not totally disconnected. The heavenly people can observe from their place the condition of the hell dwellers and can converse with them.
Now we will see, what the criminals utter in the reply of the as’hab yamin (those whose deed file is given in their right hand). In this matter they confess their four sins and scream:
First they state: we were not among those who were praying the namaz.
ÞóÇáõæÇ áóãú äóßõ ãöäó Çáúãõóáøöíäó (74:43
If we were used to pray the namaz, In that case may be the namaz would bring in our hearts the remembrance of God, prevent us from indecent acts, stop us denying the truth and guide us to the right path towards the Compassionate God.
The other reason is that: we were not charitable and do not wanted to give food to the poor people.
æóáóãú äóßõ äõØúÚöãõ ÇáúãöÓúßöíäó (74:44
It’aam miskeen’ Giving food to the poor means to help the needy but outwardly it means every kind of help to the deprived and needy including food, clothing, housing and many other needs.
As the interpreters illustrated: It’aam miskeen’ is to grant obligatory zakat , as to give the recommended charity( zakat e Mustahabbi) does not causes one to enter the hell. This ayat once again stress upon the matter that rule of zakat payment descended in the Mecca.
Besides that: we continuously used to socialise with the ill character people and encourage and support their wrongdoings.
æóßõäøóÇ äóÎõæÖõ ãóÚó ÇáúÎóÇÆöÖöíäó (74:45
Every voice which was raised from any corner of the world and every gathering conducted for the circulation of the falsehood when we get informed by them we used to give them recognition and affirm them. We were always assisted and accompany them according to their manner. We were admitting their statements and we used to sign for their consent when they refused any thing. And we were enjoying with the acts of those who ridiculed and laughed at the truth.
äóÎõæÖõ
In fact the above term means, to enter and move in water or to get soiled in the other matters but in the noble Quran this term is frequently used to enter in the vain and baseless matters.
This term has wide meaning it includes those who enter in the gathering of people who mock the signs of the Merciful God and propagate against Islam or promote the innovators who sets the wrong trends or mocked the pious to support the vulgar people. Or they quote the sins which they (evil doers) conducted for the enjoyment or express honour for them. Same way they attended the get-togethers of back biting, defamation and the deceiving recreations. But in the ayat under discussion it means the most gathering conducted for the weakening of the religion, scornfully mocking the holy places, promoting the polytheism, blasphemy and impiety.
Subsequently it adds: we constantly rejected the reality of the judgement day.
æóßõäøóÇ äõßóÐøöÈõ Èöíóæúãö ÇáÏøöíäö (74:46
Till the moment when our death reached us.
ÍóÊøóì ÃóÊóÇäóÇ ÇáúíóÞöíäõ (74:47
It is obvious that by rejecting and condemning the resurrection, the day of calculation of deeds and rewards, he shook and trembled down, all the divine and moral values and as a result encouraged the man to be brave in committing the sins. And kept the obstacles on the purpose of good action, specifically his manner gets constant till the end of the life.
Any way from these ayaat it is understandable that at the first place the unbelievers as they are bounded to follow the roots of the religion (usul e din) and restricted to the branches of the religion (furu e din) too. It reveals that these four regulations like namaz, zakat, to keep oneself away to attend the gathering of ill character people and believe in the judgment day had an important role in the guidance and the education of the human being. Like this manner the hell is not the place of those who are the true worshippers of Almighty God (namaz guzar), the payers of zakat (charity), those who abandon the immoral deeds and believe in the Judgment day.
Certainly namaz is worshipping the One and Only God and without faith in him is impossible. Therefore this recital of namaz is a symbol of faith in Benevolent God. And about submission before his command, it can be said: this four regulations starts from the believe in singleness of God and ends in the Judgment day. It includes the relation of man with the creator, the people and himself.
It is famous among the interpreters that the term íóÞöíäõ yaqeen is death which is certain for the believer and unbeliever. The man may have doubts in anything but in the matter of death he is fully assured about it. In the ayat 99 of Hijr too we read:
Al-Hijr (The Rocky Tract)
æóÇÚúÈõÏú ÑóÈøóßó ÍóÊøóì íóÃúÊöíóßó ÇáúíóÞöíäõ (15:99
And worship your Lord until there comes to you the certainty (death).
But some define the term yaqeen as to obtain the awareness of the truth after the death, the period of Limbo Barzaq (the indeterminate spiritual state after death, before the judgement day is called barzaq) and the day of resurrection. But it coordinates with the first definition.
ÝóãóÇ ÊóäÝóÚõåõãú ÔóÝóÇÚóÉõ ÇáÔøóÇÝöÚöíäó (74:48
So there will not benefit them the intercession of [any] intercessors.
In the last ayat under the discussion it indicated the ill fated end of the hell dwellers and said: Hence the intercession of the mediators does not gives them any freedom, they have to remain forever in the divine chastisement.
ÝóãóÇ ÊóäÝóÚõåõãú ÔóÝóÇÚóÉõ ÇáÔøóÇÝöÚöíäó (74:48
The intercession of the Day of Judgment
According to the ayat under discussion and similarly according to some other ayaat of Quran Majeed it is clearly understood that on the judgment day, the intercessors are of numerous classes (their circle of mediators is different). Through the total narrations from the resources of shia and sunni sects as their number is very much high.
1 The first intercessor is the prophet Muhammad peace be upon him himself. As in another hadees we read, the messenger of God peace be upon him said: I am the first intercessor towards the heaven.
2 All the prophets of Exalted God are the intercessors of the Day of Judgment. For this reason in another narration from the prophet peace be upon him is quoted who said: The prophets are the intercessors of the people who sincerely give witness about the oneness of God and give them freedom from the hell.
3 The angels are the intercessors of the judgment day likewise it is quoted from the prophet of the Benevolent God who said: On that day the permission is given to the angels, prophets and martyrs to become the intercessors for the people.
4 & 5 The fourteen infallibles and the Shia are the intercessors. As told by hazrat Ali alaihis salam: we have granted the status of intercessors even our associates and friends and established for them the position of intercessors.
6 & 7 the scholars, the learned and likewise the martyrs in the way of Majestic God are the intercessors. Hence in a Hadis of the noble prophet of God peace be upon him we read: On the resurrection day from the first to the last messengers of the Merciful God are intercessors, then the scholars and after that the martyrs.
Even in the narration from the prophet peace be upon him is quoted that: the intercession of a martyr is accepted in the favour of seventy members of his family.
And in another Hadis where late scholar allama Majlisi quoted in Baharul Anwar: The intercession and mediation of a single martyr is accepted in the favour of seventy thousand people.
The digits seventy or seventy thousand, both the numbers represent the majority of the people; there is not any contradiction between them.
8 The Noble Quran too at the judgment day plead as a mediator before the Sovereign God. As hazrat Ali alaihis salam said: Be aware, the Quran is the intercessor whose intercession will be accepted by the Protector God.
9 About the people who spend their life in the way of Islam, as we read in a narration from the noble prophet Muhammad peace be upon him: When a man reaches the age of ninety (in the way of right believe) the Holy God forgives his past and future sins and his intercession for his family will be accepted.
10 The devotion and prayers of the man too will do the intercession for him, as in a narration it is quoted from the prophet peace be upon him: Fasting and the dignified Quran do the intercession for people on the judgment day.
11 In some of the descriptions, it is informed that the good deeds like the amanat (the money and thing or things kept as trusteeship to the person and for its protection that person tried hard) on the judgment day that amanat do the intercession for him.
12 The most interesting thing as told by the most narrations, Merciful God himself made the intercession for the sinners. Therefore in another narration from the prophet peace be upon him we read: On the resurrection day the prophets, angels and the believers do the intercession. And the God declares: Now it is my turn to do the intercession for you.
Once again we repeat that the intercession has its own conditions and limitations without that it is impossible. As the ayaat under the discussion, its meaning obviously mentioned about some culprits for whom the intercession of the entire intercessors is of no use. The most important than that is person must have that capability too. The intercession only is not helpful for the person.( his deeds and dedications are counted too).
ÝóãóÇ áóåõãú Úóäö ÇáÊøóÐúßöÑóÉö ãõÚúÑöÖöíäó (74:49
Then what is wrong with them (i.e. the disbelievers) that they turn away from (receiving) admonition?
ÍõãõÑñ ãøõÓúÊóäÝöÑóÉñ (74:50
As if they were frightened (wild) donkeys.
ÝóÑøóÊú ãöä ÞóÓúæóÑóÉò (74:51
Fleeing from a lion?
Èóáú íõÑöíÏõ ßõáøõ ÇãúÑöÆò ãøöäúåõãú Ãóä íõÄúÊóì õÍõÝðÇ ãøõäóÔøóÑóÉð (74:52
Rather, every person among them desires that he would be given scriptures spread about.
ßóáøóÇ Èóá áóÇ íóÎóÇÝõæäó ÇáúÂÎöÑóÉó (74:53
No! But they do not fear the Hereafter.
ßóáøóÇ Åöäøóåõ ÊóÐúßöÑóÉñ (74:54
No! Indeed, the Qur'an is a reminder
Ýóãóä ÔóÇÁ ÐóßóÑóåõ (74:55
So whosoever will (let him read it), and receive admonition (from it)!
æóãóÇ íóÐúßõÑõæäó ÅöáøóÇ Ãóä íóÔóÇÁ Çááøóåõ åõæó Ãóåúáõ ÇáÊøóÞúæóì æóÃóåúáõ ÇáúãóÛúÝöÑóÉö (74:56
And they will not remember except that Allah wills. He is worthy of fear and adequate for [granting] forgiveness.
Definition:
They run away from the truth in such a way that the zebra runaway in the awe of lion!
In the continuation of the discussion about the fate of the criminals and the hell dwellers mentioned in the previous ayaat. The ayaat under discussion indicates the reflections and the awe of this adamant and obstinate group who refuse to hear every kind of admonition (nasihat) and advice told to them in very clear manner.
First it said: why they turn their faces from a good deal of warnings and cautions
ÝóãóÇ áóåõãú Úóäö ÇáÊøóÐúßöÑóÉö ãõÚúÑöÖöíäó (74:49
Why they run away from the curative medicine, the gracious Quran? Why they reject the treatment of sympathetic doctor? Is not it a matter of surprise?
As if they are the zebras, who run away in fright,
ÍõãõÑñ ãøõÓúÊóäÝöÑóÉñ (74:50
Escapes from the lion or the hunter
ÝóÑøóÊú ãöä ÞóÓúæóÑóÉò (74:51
Which means donkey, ÍãÇÑ Is the plural of ÍãÑ
It is one of the names of the lion. ÞóÓúæóÑóÉò
Some say it is a hunter or archer but the first term is appropriate. It is very famous that the zebra is astonishingly frightful of the lion. Even when it hear the yell of lion he overwhelms so much with awe that it crazily began to run hither thither specifically when the lion come close to their herd. They disperse in fright and began to run on every direction, creates amaze in every spectator. Basically this animal is in awe with every wild animal where as the lion is its first blood thirsty enemy.
Any way this ayat is very expressive term for the polytheists who run away from the spiritual nourishing ayaat of the Quran. They are compared to the zebra which lacks both wisdom and being wild runs away from everything.
But with all that ignorance and idiocy they are to a large extent overconfident that each of them expects to be given a particular letter from the Majestic God.
Èóáú íõÑöíÏõ ßõáøõ ÇãúÑöÆò ãøöäúåõãú Ãóä íõÄúÊóì õÍõÝðÇ ãøõäóÔøóÑóÉð (74:52
It is similar to the statement which is mentioned in the in ayat 93 Sura e Asra:
æóáóä äøõÄúãöäó áöÑõÞöíøößó ÍóÊøóì ÊõäóÒøöáó ÚóáóíúäóÇ ßöÊóÇÈðÇ äøóÞúÑóÄõåõ Þõáú ÓõÈúÍóÇäó ÑóÈøöí åóáú ßõäÊõ ÅóáÇøó ÈóÔóÑðÇ ÑøóÓõæáÇð (17:93
And [even then], we will not believe in your ascension until you bring down to us a book we may read."
Or the ayat of 124 Sura e Ana’am
ÞóÇáõæÇú áóä äøõÄúãöäó ÍóÊøóì äõÄúÊóì ãöËúáó ãóÇ ÃõæÊöíó ÑõÓõáõ Çááøåö (6:124
They say, "Never will we believe until we are given like that which was given to the messengers of Allah.”
Like this way each one of them were expecting to be the ulul azm messengers of God.
(They were Nuh (Noah), Ibrahim (Abraham), Musa (Moses), 'isa (Jesus) and Muhammad. The best and most noble of the Prophets are those Messengers with firm determination (Ulul 'Azm) and to descend a special letter from the Mighty God
In the case if such thing was descending upon them but it was not sure they were going to bring the faith.
In some of the narrations it is revealed that Abu Jahal and a group of people of Quraish said: O Muhammad we will not bring faith upon you till we receive a divine letter from the heaven and its headlines must be such that: From the creator and provider of the universe an order is solemnized that bring faith in such a person son of such a person (prophet peace be upon him).
And hence in the next ayat it is added: it is not like that what they say.
The descent of the book and other such matters was only an excuse( of polytheists).
In fact they do not fear the judgement day.
ßóáøóÇ Èóá áóÇ íóÎóÇÝõæäó ÇáúÂÎöÑóÉó (74:53
If they were in fear of the punishment of hereafter they would not have to bring so many excuses, they would not deny the messenger of God and must not severely mock the divine signs and the angels who appointed to punish the sinners.
Here the effects of the faith on judgement day is getting apparent that brings piety and make the man to avoid the sins and clean the inner self from various misdeeds.
Truly it must be said that believe in the occurrence of resurrection day, its rewards and its punishments gives the man a new personality. It can change a proud, immoral, self-centred and cruel man into a pious, responsible, just and unselfish person.
Then once again it stressed that it is not, as they think about the noble Quran.
The Quran is a warner and the reminder
Åöäøóåõ ÊóÐúßöÑóÉñ (74:54
Anybody who desires will take guidance from it.
Ýóãóä ÔóÇÁ ÐóßóÑóåõ (74:55
The noble Quran confirmed the right path. And provided the eyes to sight and the sunlight for man so that he can observe what is before him.
Taking admonitions from it is not possible without the will of Majestic God,
æóãóÇ íóÐúßõÑõæäó ÅöáøóÇ Ãóä íóÔóÇÁ Çááøóåõ
Other than this: the phrase Ýóãóä ÔóÇÁ ÐóßóÑóåõ which is mentioned may be it creates the false impression that every act is connected to the will of man. In every way mans will is independent. This ayat remove this mistake tells the human being while he is independent and free is connected to the divine verdict. The verdict which rule over the complete existence of man and the entire universe, in other words the human will also depends upon the divine wish any time it can snatch away from him.
Thirdly it said: They will not bring faith at any cost but if the Merciful God wills, compels them .And we know the Great God never compels to bring faith or to commit blasphemy.
At the end of the ayat it said: he is worthy of fear and adequate for forgiveness.
åõæó Ãóåúáõ ÇáÊøóÞúæóì æóÃóåúáõ ÇáúãóÛúÝöÑóÉö (74:56
It is laudable to fear his punishment and abstain to bring any partner for him and it is praiseworthy to be hopeful for his forgiveness and mercy.
Hence in narration from imam Sadiq alaihis salam we read in the definition of this ayat he said: The Compassionate God says: I am worthy of faithfulness (avoid committing sin), my slave (human being) must not bring partner for me. I am capable to send my slave to the heaven when he refuses to bring any partner for me.
O Lord, the guardian of faith! Bring us among the pious people.
O Sovereign Lord! Until your capability is not granted to us, your protector hands does not hold us, we will not reach any where. Grant us this blessing.
Our Protector Lord! The trap is severe, the path is complicated and intricate, the devil is ever ready to lure and seduce. Without your help it is impossible to travel in this path, help us.
Ameen O Provider of the universe