SURAH (74) AL-MUDDASSIR (AYA 1 to 56)

Surah (74) AL-MUDDASSIR (The Covered One) Aya 1 to 56 in 2 Sections

Revealed at Makka

SECTION 1

The Prophet Commissioned to warn mankind

The Prophet to warn mankind and be patient---The opponents and their plight---The hosts of ALLAH (SWT) are not visible or known to anyone else---Qur’an a reminder for mankind.

يَا أَيُّهَا الْمُدَّثِّرُ {74:1}

[Q74:1] Yaaa ayyuhal Muddassir. 
[Q74:1] O you who are clothed!

[Q74:1] Wahai orang yang berselimut!

Like muzzamil, muddaththir is also one of the titles of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) by which ALLAH (SWT) has addressed His most beloved prophet.

____________________________________________________________________________________________________________________________________________________

(74:1) O you enveloped in your cloak! *1

*1 A study of the background of the revelation of these verses given in the introduction above can help one understand why the Holy Prophet (upon whom be peace) on this occasion has been addressed with Ya ayyuhal-Muddaththiru instead of Ya ayyuhar-Rasulu (O Messenger), or Ya ayyuhan-Nabiyyu (O Prophet). As the Holy Prophet had been terrified when he had suddenly seen the Angel Gabriel (on whom be peace), sitting on a throne between heaven and earth, and had returned hastily home and asked the people of the house to cover him up, so Allah addressed him with Ya ayyuhal-Muddaththiru.

From this fine way of address the meaning which automatically follows is: "O My dear Servant, why have you lain down thus enwrapped? You have been put under the burden of a great mission: you must now arise from your solitude to perform this mission with resolution and courage." 

                                                                               

قُمْ فَأَنْذِرْ {74:2}

[Q74:2] Qum fa anzir. 
[Q74:2] Arise and warn,

[Q74:2] Bangunlah serta berilah peringatan dan amaran (kepada umat manusia).

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was NOW TO GO FORTH BOLDLY TO DELIVER THE DIVINE MESSAGE, PUBLICLY PROCLAIM the unity of ALLAH (SWT) (tawhid) and INVITE MANKIND TO WORSHIP ALLAH (SWT) ALONE AND FOLLOW HIS RELIGION. 

____________________________________________________________________________________________________________________________________________________

(74:2) Arise, and warn, *2

*2 A command of this very nature had been given to the prophet Noah (peace be on him) while appointing him to the office of Prophet hood; "Warn the people of your nation before they are overtaken by a painful torment." (Nuh: 1) The verse means: "O you who lies enwrapped, stand up and arouse the people who live in heedlessness around you: warn them of the fate which would certainly overtake them if they remained involved in the same heedlessness, Warn them that they are not living in a lawless kingdom where they are free to conduct themselves as they like and where they can do wherever they please without any fear or being called to account for it."

وَرَبَّكَ فَكَبِّرْ {74:3}

[Q74:3] Wa rabbaka fakabbir. 
[Q74:3] And your Lord do magnify,

[Q74:3] Dan Tuhanmu, maka ucaplah dan ingatlah kebesaranNya!

Magnifying in both ways---by the repetition of the Clause ‘Allahu-Akbar’ in prayer and elsewhere and by explaining His Absolute Authority and Hold over the entire Universe and His infinite Might and Knowledge.

____________________________________________________________________________________________________________________________________________________

(74:3) and magnify the glory of your Lord, *3

*3 THIS IS THE PRIMARY DUTY OF A PROPHET, which he has to perform in this world. His foremost duty is to refute the greatness of all those whom the ignorant people might be holding as great, and publicly proclaim that we greatness in this universe belongs to none but Allah alone. For this very reason the phrase Allahu Akbar has been held as of supreme importance in Islam.** The adhan (call to prayer) begins with the proclamation of Allahu Akbar. **The Muslim enters the Prayer itself with Allahu Akbar and repeats Allahu Akbar every time he sits or stands, **He pronounces Bismillahi Allahu Akbar also when slaughtering an animal. The slogan of Allahu Akbar has become a most distinctive and prominent emblem of Muslims throughout the world today, for the Prophet of this Ummah himself had embarked on his mission with the magnification and glorification of Almighty Allah. Here, there is another fine point, which must be understood well. As we have learnt from the background of the revelation of these verses, this was the first occasion when the Holy Prophet (upon whom be peace) had been commanded to arise for performing the duties of the great mission of Prophethood, and it was obvious that the city and society in which he was commanded to perform this mission, was the centre of polytheism. Not only were the people around him polytheistic like the common Arabs but, more than that, the city of Makkah had become the most sacred place of pilgrimage for the polytheistic Arabs, and the Quraish were its attendants. Arising of a person in such a place all by himself and proclaiming the Oneness of God in the face of polytheism was full of risks. That is why the exhortation to "proclaim the greatness of your Lord" just after "arise and wam" contains this meaning also: "Do not at all mind the terrifying and dreadful forces that seem to be obstructing and impeding your work and proclaim publicly that your Lord is the greatest of all those who can hinder and resist you from giving your message. This is indeed the greatest encouragement for a person who embarks on a Divine mission. The one who has Allah's greatness and majesty deeply embedded in his heart will feel no hesitation at all in facing and fighting the entire world by himself for the sake of Allah. 

وَثِيَابَكَ فَطَهِّرْ {74:4}

[Q74:4] Wa siyaabaka fatahhir. 
[Q74:4] And your garments do purify,

[Q74:4] Dan pakaianmu, maka hendaklah engkau bersihkan.

In the light of the commentary of Baqarah 2:187 (They are your dress and you are theirs), **some commentators say that thiyab means his wives. **Some commentators say that these verses refer to the dirt and filth which the pagans used to throw at the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

µ  Thiyab literally means a cloth which covers the body, BUT as interpreted by the Ahlul Bait, it is used here to point out the nature, attributes and style which surround the inner self, AND ALSO the external environment in which a man lives.

____________________________________________________________________________________________________________________________________________________

(74:4) and purify your robes, *4

*4 These are very comprehensive words, which are full of meaning. They mean this: "Keep your garments free from every filth and impurity, for the purity of the body and garments and the purity of the spirit are inter-linked and inter-dependent." A pure spirit and an impure body with impure garments cannot live together. The society in which the Holy Prophet (upon whom be peace) had arisen with the invitation to Islam, was not only steeped in the evils of unbelief and immorality, but was also devoid of even the most elementary concepts of purity and cleanliness, and the Holy Prophet's task was to teach its members cleanliness in every way of life. THEREFORE HE WAS INSTRUCTED TO ESTABLISH AND PRESENT A HIGH STANDARD OF PURITY IN HIS EXTERNAL LIFE AS WELL. Thus, it is the result of the same instruction that the Holy Prophet (upon whom be peace) gave mankind such detailed teaching about the cleanliness of the body and garments as is not possessed even by the most civilized nations of today, not to speak of the Arabs of the pre-Islamic days of ignorance. So much so that in most of the languages of the world there is no word synonymous with "taharat" ". On the contrary, in Islam every book of the Hadith and Fiqh begins with injunctions and instructions on taharat (purity), which distinguishes between purity and impurity and gives minute details about the methods and means of obtaining purity. The second meaning of these words is: "Keep your garments neat and clean." The criterion of religiosity given to the world by the monastic concepts was that a man was holy to the extent he was unclean. If a person happened to put on neat clothes, he was looked upon as a worldly man, whereas the fact is that human nature abhors filth and uncleanness and even a person of ordinary fine taste loves to be associated only with a neat and clean person. On this very basis, for the one calling the people to Allah it was made imperative that externally also he should look so neat and clean that the people should regard him with esteem and his personality should not be stained in any way so as to repel others. The third meaning of this Divine Command is: "Keep your garments free from moral evils: your dress should be neat and clean but it should bear no tinge of vanity and pride, display and exhibition, pomp and show." The dress is the first thing that introduces the personality of a person to others. The kind of dress a person wears makes the people judge at first sight what kind of a man he is. The dresses of the rulers and princes, the dresses of the religious functionaries, the dresses of the vain and conceited people, the dresses of the mean and shallow people, the dresses of the evil-natured and characterless people, all represent the tastes and tempers of those who wear them. The temper of the one calling to Allah is naturally different from all such people. Therefore, his dress also should necessarily be different from all of them. He should wear such a dress as .should make everyone else feel that he is a noble and refined person, who is not involved in any evil of the self. Its fourth meaning is: Keep away from moral evils. Ibn `Abbas, Ibrahim Nakha`i, Sha`bi, `Ata', Mujahid. Qatadah, Sa`id bin Jubair, Hasan Basri and other major commentators have given this very meaning to this verse: keep yourself morally pure and avoid all that is blameworthy. ***In Arabic usage also when it is said: "So and so is clean in his garments", it implies that he is morally good and pure; on the contrary, when it is said: "He is filthy in his garments", it means that he is dishonest and fraudulent in his dealings: he is unreliable. 

وَالرُّجْزَ فَاهْجُرْ {74:5}

[Q74:5] Warrujza fahjur. 
[Q74:5] And uncleanness do shun,

[Q74:5] Dan segala kejahatan, maka hendaklah engkau jauhi.

The injunctions are made known to the followers of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) through him BECAUSE HE WAS THEIR LEADER AND GUIDE SO THAT THEY MAY FOLLOW THE DISCIPLINE WHICH TAKES THEM TO THE HIGHER REGIONS OF SPIRITUAL BLISS. 

v  Rujz or rijz (abomination) such as idols diverts man from ALLAH (SWT), therefore it should be avoided. Refer to the commentary of Hajj 22:30, wherein this idea has been comprehensively dealt with. 

THE SPIRITUAL BLISS IS AVAILABLE TO THOSE WHO GIVE BUT EXPECT NOTHING FROM THE RECEIVER.

____________________________________________________________________________________________________________________________________________________

(74:5) and shun uncleanness, *5

*5 "Filth" implies every kind of filth, whether of belief and thought, of morals and deeds, of the body, dress or mode of life. The versemeans: "Keep yourself free from the filth of evils which are prevalent in society around you: no one should ever impute to you the blame that your own life itself is stained in some degree with the evils that you tell others to avoid."

وَلَا تَمْنُنْ تَسْتَكْثِرُ {74:6}

[Q74:6] Wa laa tamnun tastaksir. 
[Q74:6] And bestow not favors that you may receive again with increase,

[Q74:6] Dan janganlah engkau memberi (sesuatu, dengan tujuan hendak) mendapat lebih banyak daripadanya. 

Do not oblige considering your contribution to be great.

____________________________________________________________________________________________________________________________________________________

(74:6) and bestow not favour in order to seek from others a greater return, *6

*6 The words wa Ia tamnun tastakthir in the original are so vast.in meaning that no one sentence can convey their full sense in translation. Their one meaning is: "Whomever you favour, you should favour him without any selfish motive. Your bestowal of an endowment and donation, your generosity and good treatment should be only for the sake of Allah: there should be no trace in it of the desire that you should receive any worldly gains in return for the favour done. In other words, do good to others for the sake of Allah, not for seeking any benefits." The second meaning is: "Although the mission of Prophethood that you are performing is a great favour in itself, for the people are obtaining true guidance because of it, do not remind the people of this favour, nor try to obtain any personal benefits from it." The third meaning is: "Although you are performing a great service, you should never gloat over it, nor should ever have the idea that by performing your prophetic duties, at the risk of life, you are doing any favour to your Lord." 

وَلِرَبِّكَ فَاصْبِرْ {74:7}

[Q74:7] Wa li Rabbika fasbir. 
[Q74:7] And for the sake of your Lord, be patient.

[Q74:7] Dan bagi (menjalankan perintah) Tuhanmu, maka hendaklah engkau bersabar (terhadap tentangan musuh)! 

(see commentary for verse 5)

____________________________________________________________________________________________________________________________________________________

(74:7) and persevere for your Lord’s sake. *7

*7 That is, "The task that is being entrusted to you is full of hazards: you will meet with great hardships and difficulties and troubles on this way: even your own people will turn hostile to you and the whole of Arabia will become your enemy. Yet you should endure with patience, for the sake of your Lord, whatever you may have to face in this way, and carry out all your duties firmly and resolutely. Fear, greed, friendship, enmity, love, all these will hinder your way, but you should stand your ground firmly and steadfastly." THESE WERE THE VERY PRELIMINARY INSTRUCTIONS WHICH ALLAH GAVE HIS MESSENGER (UPON WHOM BE PEACE) AT THE TIME WHEN HE COMMANDED HIM TO ARISE AND START THE WORK OF PROPHETHOOD. IF A PERSON PONDERS OVER THESE BRIEF SENTENCES AND THEIR MEANING HIS HEART WILL TESTIFY THAT NO BETTER INSTRUCTIONS COULD BE GIVEN TO A PROPHET AT THE COMMENCEMENT OF HIS PROPHETIC MISSION. In these he was told what he was required to do, what kind of life, morals and dealings he should adopt, and taught with what intention, mentality and mode of thought he should go about his mission and also forewarned what kind of conditions he would meet with in the performance of his mission and how he would have to face and overcome them Today the people who, blinded by their prejudices, say that these words were. God forbid, uttered by the Holy Prophet (upon whom be peace) during epileptic fits, should study these sentences carefully and judge for themselves whether these are the product of any epileptic fits, or the instructions of a God, which He gave to His Servant while appointing him to the mission of Apostleship. 

فَإِذَا نُقِرَ فِي النَّاقُورِ {74:8}

[Q74:8] Fa izaa nuqira fin naaqoor, 
[Q74:8] For when the trumpet is sounded,

[Q74:8] Kerana apabila telah ditiup sangkakala,

Reference is to dawn of the Day of Judgment and what man will then experience particularly the evil fate of the disbelievers who reject the faith and ridicule the believers for their belief in the day of requital.

Ä  It is said that Zararah bin Adna recited these verses thrice and gave out a loud cry and died fearing the Day of Judgment.

It indicates the nature of the punishment connected with the unsuccessful, strive to go up and this applies to those who are unduly ambitious in their life.

____________________________________________________________________________________________________________________________________________________

(74:8) When the Trumpet shall be sounded,

فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ {74:9}

[Q74:9] Fazaalika yawma 'iziny yawmun ‘aseer, 
[Q74:9] That, at that time, shall be a difficult day,

[Q74:9] Maka saat yang demikian adalah saat (berlakunya) hari yang sukar 

(see commentary for verse 8)

____________________________________________________________________________________________________________________________________________________

(74:9) That will surely be a hard day, *8

*8 As already explained in the introduction, this part of the Surah was sent down a few months after the initial verses when at the beginning of the first ever Hajj season, after the advent of Islam, the Quraish chiefs decided in a conference to start a powerful propaganda campaign to dissuade the outsiders, who came to visit the Ka`bah, from the Qur'an and the Holy Prophet Muhammad (upon whom be Allah's peace and blessings). In these verses, this very scheming of the Quraish has been reviewed, and the review has begun with the words, as if to ay: "You thay act as you please, but even if you succeed in achieving your object by these devices in the world, how will you save yourselves from your evil end un the Day when the Trumpet will be sounded and Resurrection established?" (For explanation of the Trumpet, see E.N. 47 of Al-An`am, E.N. 57 of Ibrahim, E.N. 78 of Ta Ha, E.N. 1 of Al-Hajj, E.N.'s 46, 47 of Ya Sin, E.N. 79 of Az-Zumar, E.N. 52 of Qaf). 

عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ {74:10}

[Q74:10] 'Alal kaafireena ghayru yaseer. 
[Q74:10] For the unbelievers, anything but easy.

[Q74:10] Kepada orang-orang kafir, lagi tidak mudah (mengelak azabnya). 

(see commentary for verse 8)

____________________________________________________________________________________________________________________________________________________

(74:10) not an easy day for the unbelievers. *9

*9 These words by themselves support the conclusion that that Day will be light for the believers, and its hardships will be specially intended only for the deniers of the Truth. Moreover, these words also contain the meaning that the severity of that Day will be of an enduring and permanent nature for disbelievers it will not be a severity which might be expected to become mild with the passage of time.

ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا {74:11}

[Q74:11] Zamee wa man khalaqtu waheedaa. 
[Q74:11] Leave Me and him whom I created alone,

[Q74:11] (Jangan engkau bimbang wahai Muhammad) biarkanlah Aku sahaja membalas orang (yang menentangmu) yang Aku ciptakan dia (dalam keadaan) seorang diri (tidak berharta dan anak pinak),

Once the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) noticed that Walid bin Mughaira was sitting near the masjid, so he repeatedly recited the early verses of surah Mumin (23).

Walid went to his people and said: "I assure you that the words I have heard can be neither of a man nor of a genie. The melody and glory of those words surpass all human abilities." Then he returned to his house. The pagans were very much worried and annoyed that their leader had become a Muslim. Abu Jahl followed Walid to his house. There he reproached Walid for his betrayal. 

Walid again went to the people and said: "Do you think Muhammad is mad, or a soothsayer, or a poet, or a liar?" They said: "No."  Walid stood still for a few minutes and then said: "He is a sorcerer." The people shouted in delight and praised Walid for his conclusion. Then these verses were revealed. 

Walid was an illegitimate child and an expert mischief maker (refer to the commentary of Qalam 68:8 to 13 and 16). Pagan to the core he was an inveterate enemy of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). He was very rich, had a large number of sons. 

Ì  THERE ARE ‘WALIDS’ IN ALL AGES. THEY DO NOT UNDERSTAND DIVINE GUIDANCE AND SEEK TO EXPLAIN ITS RATIONAL INFLUENCE OVER THE LIVES OF INTELLIGENT MEN BY SOME SUCH MEANINGLESS FORMULA AS "MAGIC OR SORCERY". THEIR PERVERSITY CAN ONLY END IN THE FIRE OF PUNISHMENT.

____________________________________________________________________________________________________________________________________________________

(74:11) Leave Me with him *10 whom I alone have created, *11

*10 The address is directed to the Holy Prophet (upon whom be peace) and it means: "O Prophet, leave the case of the person (Walid bin al-Mughirah) to Me, who in the disbelievers' conference proposed that you should be branded as a sorcerer among the pilgrims coming from different parts of Arabia; it is now for Me to deal with him; you need not bother yourself about it at all." 
*11 This sentence can have two meanings and both are correct: (1) "That when I created him, he was not at that time born with any wealth and children and position of authority and chieftainship; ° and (2) "that I alone was his Creator: those other gods whose godhead he is so ardently trying to keep established and is opposing your invitation to One God for the same object, were not My associates in creating him." 

وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا {74:12}

[Q74:12] Wa ja'altu lahoo maalam mamdoodaa, 
[Q74:12] And give him vast riches,

[Q74:12] Dan Aku jadikan baginya harta kekayaan yang banyak, 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:12) whom I have endowed with abundant riches,

وَبَنِينَ شُهُودًا {74:13}

[Q74:13] Wa baneena shuhoodaa.
[Q74:13] And sons dwelling in his presence,

[Q74:13] Serta anak pinak (yang ramai), yang sentiasa ada di sisinya. 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:13) and sons ever present with him, *12

*12 Walid bin al-Mughirah had ten or twelve' sons of whom Hadrat Khalid bin Walid became most famous. For these sons the word shuhud has been used, which can have several meanings: (1) That they do not have to run about and go abroad in search of their livelihood: they have enough provisions at home; therefore, they can always remain at the back and call of their father; (2) that all his sons are prominent and influential people: they sit in assemblies and conferences with him; and (3) that they are the people of high rank and position and their testimony is accepted in all matters of life. 

وَمَهَّدْتُ لَهُ تَمْهِيدًا {74:14}

[Q74:14] Wa mahhattu lahoo tamheedaa. 
[Q74:14] And I adjusted affairs for him adjustably;

[Q74:14] Dan Aku mudahkan baginya (mendapat kekayaan dan kekuasaan) dengan semudah-mudahnya.  

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:14) and for whom I have smoothed the way (to power and riches),

ثُمَّ يَطْمَعُ أَنْ أَزِيدَ {74:15}

[Q74:15] Summa yat ma'u an azeed
[Q74:15] And yet he desires that I should add more!

[Q74:15] Kemudian dia ingin sangat, supaya Aku tambahi lagi; 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:15) and who still greedily desires that I should bestow upon him more. *13

*13 Its one meaning is that there is still no end to his greed. In spite of having all this he still desires that he should be granted every good thing of the world. Another meaning which Hadrat Hasan Basri, and some other scholars have given is:, "He used to say: If what Muhmmad (upon whom be peace) says is really true that there is another life after death, and there will be a Paradise also in it, then that Paradise too has been prepared for me."

كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا {74:16}

[Q74:16] Kallaaa innahoo kaana li Aayaatinaa ‘aneedaa. 
[Q74:16] By no means! Surely he offers opposition to Our communications.

[Q74:16] Tidak sekali-kali (akan ditambahi)! Kerana sesungguhnya dia menentang dengan degilnya akan ayat-ayat Kami (Al-Quran, yang disampaikan oleh Rasul Kami). 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:16) By no means; he is stubbornly opposed to Our Signs.

سَأُرْهِقُهُ صَعُودًا {74:17}

[Q74:17] Sa urhiquhoo sa'oodaa. 
[Q74:17] I will make a distressing punishment overtake him.

[Q74:17] Aku akan menyeksanya (dengan azab) yang memuncak beratnya. 

 ‘Sa’ood’ also refers to a particularly distressing kind of punishment in the hereafter.

ǂ    And some commentators say that Walid had the taste of the wrath of ALLAH (SWT) even in this life. Before his death, i.e., **three of his sons deserted him and joined the ranks of the Muslims and **the rest perished and he was deprived of his wealth and ultimately died in utter misery, disgrace and poverty.

____________________________________________________________________________________________________________________________________________________

(74:17) I shall soon constrain him to a hard ascent.

إِنَّهُ فَكَّرَ وَقَدَّرَ {74:18}

[Q74:18] Innahoo fakkara wa qaddar.
[Q74:18] Surely he reflected and guessed,

[Q74:18] Kerana sesungguhnya dia telah memikirkan dan mereka-reka berbagai tuduhan terhadap Al-Quran) 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:18) He reflected and then hatched a scheme.

فَقُتِلَ كَيْفَ قَدَّرَ {74:19}

[Q74:19] Faqutila kayfa qaddar.
[Q74:19] But may he be cursed how he plotted;

[Q74:19] Maka binasalah dia hendaknya! Bagaimanakah dia berani mereka-reka (yang demikian)? 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:19) Ruin seize him, how did he hatch a scheme?

ثُمَّ قُتِلَ كَيْفَ قَدَّرَ {74:20}

[Q74:20] Summa qutila kaifa qaddar.
[Q74:20] Again, may he be cursed how he plotted;

[Q74:20] Sekali lagi: Binasalah dia hendaknya! Bagaimana dia berani mereka-reka (tuduhan-tuduhan itu)? 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:20) Again, ruin seize him, how did he hatch a scheme?

ثُمَّ نَظَرَ {74:21}

[Q74:21] Summa nazar; 
[Q74:21] Then he looked,

[Q74:21] Kemudian dia merenung dan memikirkan (berkali-kali: Jalan-jalan mencaci Al-Quran, tetapi dia gagal); 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:21) He looked (at others);

ثُمَّ عَبَسَ وَبَسَرَ {74:22}

[Q74:22] Summa 'abasa wa basar; 
[Q74:22] Then he frowned and scowled,

[Q74:22] Setelah itu dia memasamkan mukanya serta dia bertambah masam berkerut; 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:22) then frowned and scowled;

ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ {74:23}

[Q74:23] Summa ‘adbara wastakbar; 
[Q74:23] Then he turned back and was big with pride,

[Q74:23] Kemudian dia berpaling (dari kebenaran) dan berlaku sombong angkuh, 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:23) then he retreated and waxed proud,

فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ {74:24}

[Q74:24] Faqaala in haazaaa illaa sihruny yu’sar; 
[Q74:24] Then he said: This is naught but enchantment, narrated (from others);

[Q74:24] Serta dia berkata: (Al-Quran) ini tidak lain hanyalah sihir yang dituntut serta dipelajari (dari ahli-ahlinya); 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:24) and said: “This (Qur’an) is merely a sorcery of yore;

إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ {74:25}

[Q74:25] In haazaaa illaa qawlul bashar. 
[Q74:25] This is naught but the word of a mortal.

[Q74:25] Ini tidak lain hanyalah kata-kata (rekaan) manusia!

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:25) this is nothing but the word of a mere mortal!” *14

*14 The reference is to what happened in the conference of the disbelievers of Makkah. From the details of it that we have given in the Introduction, it becomes obvious that this man in his heart had become fully convenced of the Qur'an's being Divine Word, but in order to save his position as a chief of his people, he was not prepared to affirm faith. When in the conference he himself turned down all the accusations that the Quraish chiefs were proposing against the Holy Prophet (upon whom be peace), he was compelled to devise an accusation from himself, which could be spread among the Arabs in order to bring a bad name to the Holy Prophet. Then, the way he struggled against his conscience, and the way he devised an accusation at last after a prolonged mental conflict, has been vividly depicted here. 

سَأُصْلِيهِ سَقَرَ {74:26}

[Q74:26] Sa usleehi Saqar. 
[Q74:26] I will cast him into hell.

[Q74:26] (Disebabkan kekufurannya itu) Aku akan masukkan dia ke dalam Neraka Saqar. 

(see commentary for verse 11)

____________________________________________________________________________________________________________________________________________________

(74:26) Him shall I soon roast in Hell.

وَمَا أَدْرَاكَ مَا سَقَرُ {74:27}

[Q74:27] Wa maaa adraaka maa Saqar 
[Q74:27] And what will make you realize what hell is?

[Q74:27] Dan apa jalannya engkau dapat mengetahui kedahsyatan Neraka Saqar itu?

THE DISBELIEVERS WILL BE IN A STATE IN WHICH THEY NEITHER LIVE NOR DIE. 

v  The nineteen guardians of the fire are the angels who are appointed to "administer" the hell. 

All interpretations of number nineteen, based upon conjecture, should not be taken as true. The text of verse 31 itself gives the reason for the mention of this number. It is only a trial which creates aversion in the hearts of the disbelievers and the hypocrites AND increases faith and conviction in the hearts of the believers.

THE VERSE FURTHER makes it known that ALLAH (SWT) alone knows the (number of) forces at His command, AND further explains it by stating that He leaves to stray whom He pleases and guides whom He pleases. THE ACT OR WILL OF ALLAH (SWT) CREATES DIFFERENT REACTIONS IN MEN ACCORDING TO THE NATURE OF THEIR RECEPTIVITY. See commentary of Fatihah 1:5 for action and reaction. 

____________________________________________________________________________________________________________________________________________________

(74:27) And what do you know what Hell is?

لَا تُبْقِي وَلَا تَذَرُ {74:28}

[Q74:28] Laa tubqee wa laa tazar. 
[Q74:28] It leaves naught nor does it spare aught.

[Q74:28] Ia membakar mangsanya dengan tidak meninggalkan sisa dan tidak membiarkannya (binasa terus).  

(see commentary for verse 27)

____________________________________________________________________________________________________________________________________________________

(74:28) It spares nothing; it leaves nothing intact; *15

*15 This can have two meanings: first, that it will bum to ashes whoever is cast into it, but even after death he will not escape from punishment: he will be given life once again and burnt once again, This very subject has been treated at another place thus: He will neither die in it nor live." (AI-A`la: 13) Another meaning also can be: "It will leave none who has deserved the punishment and it will spare none from being punished." 

لَوَّاحَةٌ لِلْبَشَرِ {74:29}

[Q74:29] Lawwaahatul lilbashar. 
[Q74:29] It scorches the mortal.

[Q74:29] Ia terus-menerus membakar kulit manusia! 

(see commentary for verse 27)

____________________________________________________________________________________________________________________________________________________

(74:29) it scorches (even) the skin. *16

*16 After saying that it will leave nothing of the body unconsumed, making mention of "scorching of the skin" separately seems to be somewhat unnecessary. But this form of the punishment has been mentioned separately in particular because it is the skin of a man's face and body which actually makes his personality prominent, and it is its ugliness which makes him feel most ill at ease. He is not so grieved at the internal troubles of his body as, for instance, at his face being ugly, or that there should be spots on the skin of the exposed parts of his body, abhorrent to others. That is why it has been said: If the people who feel proud of their personalities in the world because of having handsome faces and splendid bodies, treat the Revelations of Allah mockingly, as did Walid bin al-Mughirah, their faces will be scorched and their skins burnt black. 

عَلَيْهَا تِسْعَةَ عَشَرَ {74:30}

[Q74:30] 'Alaihaa tis'ata ‘ashar. 
[Q74:30] Over it are nineteen.

[Q74:30] Pengawal dan penjaganya adalah sembilan belas (malaikat). 

The number nineteen refers to the nineteen angels active for hell.

Some commentator say that they refer to nineteen kinds of faculties endowed in man WHICH IF MISUSED will drag the individual to the hell-fire.

____________________________________________________________________________________________________________________________________________________

(74:30) Over it are nineteen keepers.

وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا ۙ وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ ۙ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۚ كَذَٰلِكَ يُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِيَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ {74:31}

[Q74:31] Wa maaja''alnaaa As haaban naari illaa malaaa 'ikatanw wa maa ja'alnaa 'iddatahum illaa fitnatal lillazeena kafaroo liyastayqinal lazeena ootul kitaaba wa yazdaadal lazeena aamanooo eemaananw wa laa yartaabal lazeena ootul kitaaba walmu'minoona wa liyaqoolal lazeena fee quloo bihim maradunw walkaafiroona maazaaa araadaL Laahu bihaazaa masalaa; kazaalika yudilluL Laahu many yashaaa'u wa yahdee many yashaaa'; wa maa ya'lamu junooda rabbika illaa hoo; wa maa hiya illaa zikraa lil bashar. 
[Q74:31] And We have not made the wardens of the fire others than angels, and We have not made their number but as a trial for those who disbelieve, that those who have been given the book may be certain and those who believe may increase in faith, and those who have been given the book and the believers may not doubt, and that those in whose hearts is a disease and the unbelievers may say: What does ALLAH (SwT) mean by this parable? Thus does ALLAH (SwT) make err whom He pleases, and He guides whom He pleases, and none knows the hosts of your Lord but He Himself; and this is naught but a reminder to the mortals. 

[Q74:31] Dan (ketahuilah bahawa hikmat) Kami tidak menjadikan pengawal-pengawal Neraka itu melainkan (dari kalangan) malaikat, (kerana merekalah sekuat-kuat dan sebenar-benar makhluk yang menjalankan perintah Kami) dan (hikmat) Kami tidak menerangkan bilangan mereka melainkan dengan satu bilangan yang menyebabkan kesesatan dan kesengsaraan orang-orang kafir itu, supaya orang-orang yang diberi Kitab (Yahudi dan Nasrani) boleh percaya dengan yakin (akan kebenaran Al-Quran) dan supaya orang-orang yang beriman bertambah imannya dan juga supaya orang-orang yang diberi Kitab dan orang-orang yang beriman itu tidak ragu-ragu (tentang kebenaran keterangan itu) dan (sebaliknya) supaya orang-orang (munafik) yang ada penyakit (ragu-ragu) dalam hatinya dan orang-orang kafir berkata: Apakah yang di maksudkan oleh ALLAH (SwT) dengan menyebutkan bilangan ganjil ini? Demikianlah ALLAH (SwT) menyesatkan sesiapa yang dikehendakiNya (menurut undang-undang peraturanNya) dan memberi hidayat petunjuk kepada sesiapa yang dikehendakiNya (menurut undang-undang peraturanNya) dan tiada yang mengetahui tentera Tuhanmu melainkan Dialah sahaja. Dan (ingatlah, segala yang diterangkan berkenaan dengan) Neraka itu tidak lain hanyalah menjadi peringatan bagi manusia. 

Regarding the guardian angels of hell---see verse 66:6. 

And there is the mention of the angel connected with the services in hell in the Bible---see Re. 9:1 Rev. 14:81 and Daniel 7:10:-

¤        “And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, “Thrust in thy sharp sickle, and the  clusters of the vine of the earth; for her grapes are fully ripe.”  (Rev. 14:81)

¤        “A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.” (Daniel 7:10)

Regarding what the disbelievers said about the Holy Qur’an and the preaching’s of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). See verses 2:26, 14:4, 16:93 and 39:23.

‘Number’ there is a lot of gestures about the justification of number nineteen mentioned here.

[1] Some commentators have thought that it corresponds with the number of the animal faculties in man.

[2] Some thought it corresponds with the twelve Zodiac Signs and the Seven Planets---influencing the course of development by the human mind and body, AND

[3] Some thought it is just for showing the presence of the numerous guardians and actually no fixed number is meant.

BUT all is mere guessing. 

The Text itself is giving the reason for this number IT IS A TESTING POINT WHICH CAUSES THE AVERSION OF THE UNBELIEVERS AND THE HYPOCRITES, the increase of the faith, and the conviction of the believers.

OTHERWISE THE VERSE ITSELF says that none but ALLAH (SWT) knows the number of the divine force, furthermore,

[a] In this passage has been given the best explanation of the idea repeatedly mentioned in the Qur’an that ALLAH (SWT) leads aright and astray whomsoever He likes, i.e., the one and the same act leads one and misleads the other--- (on action and re-action). However,

[b] It proves that though the guidance or misguidance is caused by His act BUT the believers and disbelievers are responsible for their respective re-actions.

The pronoun ‘Hiya’ (it or this), in the last clause of verse refers to the threatening statement, HERE WARNING THAT A SINGLE ACT OF ALLAH (SWT) MAY RESULT IN THE GUIDANCE TO SOME AND TO MISLEAD SOME AND EXPLAINED THE FACT IN THE NEXT VERSE.

____________________________________________________________________________________________________________________________________________________

(74:31) We *17 have appointed none but angels as the keepers of the Fire, *18 and We have not made their number but as a trial for the unbelievers *19 so that those who have been endowed with the Book will be convinced *20 and the believers’ faith will increase, *21 and neither those who have been endowed with the Book nor the believers will fall into any doubt. As for those in whose hearts there is a sickness *22 as well as the unbelievers, they will say: “What did Allah aim at by this strange parable?” *23 Thus does Allah let whomsoever He pleases to go astray, and directs whomsoever He pleases *24 to the Right Way. And none knows the hosts of your Lord but He. *25 (And Hell has only been mentioned here) that people may take heed. *26

*17 The whole passage from here to "none knows the hosts of your Lord but He Himself", is a parenthetical sentence, which has been inserted here to answer an objection of the disbelievers, who had started mocking it when they heard the Holy Prophet (upon whom be peace) say that 19 keepers had been appointed over Hell. Their objection was: "How strange that, on the one hand, we are told that all human beings, from the time of the Prophet Adam till Resurrection, who disbelieved and committed evil, will be cast into Hell and, on the other, that there will be only 19 keepers, who will administer punishment to the countless numbers of men in such a huge Hell." This caused a huge laughter among the chiefs of Quraish. Abu Jahl said: "Brothers, are you so powerless that even as many as ten of you at a time will not be able to overpower a single policeman of Hell?" At this a wrestler of the Bani Jumha said: ` Well I will deal with and overpower at least 17 of them by myself; as for the remaining two, you all together can tackle them." In response these sentences have been inserted as a parenthetical clause. 
*18 That is, "It is foolish on your part to compare the angelic powers to human powers. They will be angels, not men, and you cannot imagine what tremendous powers Allah has granted to the angels He has created."
*19 That is, "Although apparently there was no need to mention the number of the keepers of Hell, yet We have mentioned it so that it becomes a trial for every such person who may be concealing any kind of unbelief in his heart. Such a man may be making a great display of his faith but if he conceals even a tinge of the doubt about the Godhead and supreme powers of God, or about Revelation and Prophethood, anywhere in his heart, his disbelief would immediately be exposed as soon as he would hear that only 19 policemen would control countless numbers of the culprits from among the jinn and men in such a huge jail and would also administer punishment to each of them individually. "
*20 Some commentators have explained it thus: "As in the scriptures of the Jews and Christians themselves also the same number of the angels has been mentioned as keepers of Hell, they would be convinced of this thing's being truly from Allah as soon as they heard it." But in our opinion this commentary is not correct for two reasons. First, we have not been able to see anywhere in the existing scriptures of the Jews and Christians in spite of search that the number of the angels appointed over Hell is 19. Second, there are many things in the Qur'an, which also have been mentioned in the scriptures of the Jews and Christians, yet they explain them away, saying that the Prophet Muhammad (upon whom be Allah's peace and blessings) has plagiarized these from their books. For these reasons the correct meaning of this statement in our opinion is: The Holy Prophet Muhammad (upon whom be Allah's peace and blessings) knew fully well that he would be ridiculed as soon as the disbelievers heard that 19 angels had been appointed over Hell, but in spite of this, he presented without the least hesitation and fear publicly before the people what had been revealed to him from Allah, and did not at all mind the jesting and mocking by the people. The pagans of Arabia were unaware of the unique distinction of the Prophets, but the followers of the earlier scriptures were fully aware that the Prophets in every age used to convey to their people intact whatever they received from God, whether it pleased them or displeased them. On this very basis it was to be expected of the Jews and the Christians that they would be convinced of the Prophet Muhammad's truth for only a Prophet could present an apparently strange thing without any hesitation before the people in an environment charged with antagonism and hostility. This also is evident that such a thing was shown by the Holy Prophet on many other occasions. Its most prominent example is the event of the mi'raj (ascension) which he related openly before a general assembly of the disbelievers and did not at all care how his opponents would behave and react after they had heard the story of the wonderful event.
*21 It has been explained at several places in the Qur'an above that on the occasion of every trial when a believer remains steadfast to his faith, and forsaking the way of doubt and denial, disobedience or disloyalty to the faith, adopts the way of faith, obedience and loyalty to it, it increases and strengthens him all the more in faith and resignation (For explanation, see 'Al-Imran: 173, Al-Anfal: 2, At-Taubah: 124125, Al-Ahzab: 22, Al-Fath: 4 and the corresponding E.N.'s).
*22 As "sickness of the heart" in the Qur'an is generally understood to imply hypocrisy, seeing this word here some commentators have expressed the view that this verse was revealed at Madinah, for the hypocrites appeared at Madinah. But this view is not correct for several reasons. In the first place, the assertion itself that there were no hypocrites at Makkah is false, and its false-hood has been exposed in the Introduction to the Surah Al-`Ankabut and in its vv. 1011. Secondly, in our opinion it is not a correct way of writing commentary that in respect of a certain sentence occurring in a particular discourse which was revealed on a particular occasion, under particular circumstances, one should declare that it had been sent down on another occasion but has been inserted here without any relevance. The historical background of this part of Surah AlMuddaththir is fully well known to us from authentic traditions. This was revealed in connection with a particular event of the earliest period of the life at Makkah. The whole context bears full relevance to the event. What could, therefore, be the occasion in this context that this one sentence, if it was revealed many years later at Madinah, should have been inserted here? As for the question what is implied by the disease of the heart here, its answer is that it implies the disease of doubt. Not only in Makkah but in the entire world also there have been, and are, very few such people, who might deny God, Hereafter, Revelation, Prophethood, Heaven. Hell, etc. absolutely. In every age the greater majority by far has been of those people, who have been involved in the doubt whether there is God, or no God, Hereafter or no Hereafter, whether Heaven and Hell really exist, or are mere figments of the imagination, and whether the Messengers did really come and receive Revelation or not. This same doubt has led most people to unbelief, otherwise the number of such people in the world who denied these truths absolutely has never been great. For a person who has any common sense knows that there is no rational ground whatever for denying the possibility of the existence of these things, or of declaring them absolutely impossible.
*23 This does not mean that they accepted it as Divine word but wondered why Allah had said such a thing. But what they actually meant was: "A discourse which contained such an irrational and impossible thing could not be a Revelation from Allah."
*24 That is, AIlah in this very way sometimes sends down in the course of His Revelations and Commandments such things as become a means of test and trial for the people. It is one and the same thing which a truth-loving, good-natured and right-minded person hears and understanding its right meaning in the right way, adopts the straight path, but which when heard by an obstinate, perverse and wilful wrongdoer, makes him to misconstrue it and make it a new excuse for fleeing from the truth. Since the first man is himself a lover of the truth, Allah grants him guidance, for it is not the way of Allah to lead the seekers after truth forcibly astray; and since the second man himself does not want guidance, but chooses only error for himself, Allah also pushes him on to the way of error and deviation, for it is also not the way of Allah to forcibly pull to the way of the truth him who has an aversion to the truth. (The question of Allah's granting guidance and misguidance has been fully explained at many places for example, see E.N.'s 10. 16, 19, 20 of Al-Baqarah; E.N. 173 of An-Nisa', E.N.'s 17, 28, 90 of AlAn`am, E.N. 13 of Yunus, E.N. 54 of Al-Kahf, E..N. 71 of Al-Qasas)
*25 That is, none knows but Allah what different kinds and how many of the creatures He has created in the universe, what powers He has granted them, and what services He is taking from them. If the man clinging to the tiny globe of the earth seeing the tiny world around himself with his limited sight, is involved in the misunderstanding that the universe of God contains nothing but what he can perceive by his senses or by his instruments, this would only be his own shortsightedness, other wise this universe is so vast and limitless that it is not in the power of man to obtain full knowledge about any of the things here, not to speak of comprehending mentally the concept of all its vastnesses.
*26 "The people may take heed" the people may recover their senses and wake up before they make themselves worthy of Hell and suffer its punishment, and should think of saving themselves from it. 

SECTION 2

Qur’an a warning to mankind

Qur’an a warning to mankind---For some the intercession of the intercessors shall be of no avail---Qur’an is a reminder; whosoever pleaseth may mind it---ALLAH (SWT) alone is worthy to be feared and worthy to forgive the sinners.

كَلَّا وَالْقَمَرِ {74:32}

[Q74:32] Kallaa walqamar, 
[Q74:32] Nay; I swear by the moon,

[Q74:32] Sebenarnya! Demi bulan,

An oath is generally taken by things solemn and great. Next to the sun, the moon is supposed by the general public of mankind as a great luminary. Besides, for the people of the earth, the Moon is one of the great signs of ALLAH (SWT) which gives the world cool and pleasant light and its reflected light with its daily wellregulated diminishing and increase, is a sign of the divine control of the reflection of the Sun’s light for the seasonal benefit for the working of the natural phenomenon concerning the vegetable world. 

§  To the poets and the mystics, the moon and its light are of special effect. Even to this day, to the pagans, the moon is a mystery and it is worshipped as a deity. The Hindus (in India) even to this day worship the sun and the moon.

An oath calls in evidence something sacred in the heart of the swearer. In ALLAH (SWT)'s message, also, when delivered in words known to man, something outstanding among the signs of ALLAH (SWT), visible to man, is referred to so as to make it reach the human heart.

____________________________________________________________________________________________________________________________________________________

(74:32) Nay, *27 by the moon,

*27 That is, it is not a hollow thing which may be mocked like that. 

وَاللَّيْلِ إِذْ أَدْبَرَ {74:33}

[Q74:33] Wallaili adbar, 
[Q74:33] And the night when it departs,

[Q74:33] Dan malam apabila ia balik melenyapkan diri, 

To an actively and correctly thinking mind the regular alternation of day and night, is not a small sign of the supreme authority of the Almighty Author of the Universe. HENCE the constant changing in the nature of the day as well as the night are mentioned in solemn declarations.

____________________________________________________________________________________________________________________________________________________

(74:33) and by the night when it recedes,

وَالصُّبْحِ إِذَا أَسْفَرَ {74:34}

[Q74:34] Wassub hi izaaa asfar,
[Q74:34] And the daybreak when it shines;

[Q74:34] Dan waktu subuh apabila ia terang-benderang, 

There is no limit to the number of the signs of ALLAH (SWT) AND the day of the Final Requital is the greatest of ALLAH (SWT)’s sign.

____________________________________________________________________________________________________________________________________________________

(74:34) and by the day when it dawns (with its radiance),

إِنَّهَا لَإِحْدَى الْكُبَرِ {74:35}

[Q74:35] Innahaa la ihdal kubar, 
[Q74:35] Surely it (hell) is one of the gravest (misfortunes),

[Q74:35] Sesungguhnya Neraka Saqar itu adalah salah satu (malapetaka) yang amat besar,  

(see commentary for verse 32)

____________________________________________________________________________________________________________________________________________________

(74:35) surely (Hell) is one of the greatest Signs, *28

*28 That is, "Just as the moon and the night and the day are the great signs of the powers of Allah, so also is Hell a great sign of His powers. If the existence of the moon and the alternation of the night and day so regularly were not impossible, why should the existence of Hell be impossible as you think it is? You see these phenomena day and night; therefore, they do not surprise you: otherwise these things in themselves also are great marvels of the powers of Allah. If you had not observed them and somebody were to tell you that there is also such a thing as the moon in the world, or, there is a sun which leaves the world dark\ when it hides and makes the world shine forth with light when it appears, then the people like you would have made jests of it too as you make jests of Hell."

نَذِيرًا لِلْبَشَرِ {74:36}

[Q74:36] Nazeeral lilbashar,
[Q74:36] A warning to mortals,

[Q74:36] Yang menjadi amaran bagi umat manusia,

"A warning to mankind" refers to Islam which has been conveyed by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to all people in all ages.

____________________________________________________________________________________________________________________________________________________

(74:36) a warning to humankind,

لِمَنْ شَاءَ مِنْكُمْ أَنْ يَتَقَدَّمَ أَوْ يَتَأَخَّرَ {74:37}

[Q74:37] Liman shaaa'a minkum any yataqaddama aw yata akhkhar; 
[Q74:37] To him among you who wishes to go forward or remain behind.

[Q74:37] (Iaitu) bagi sesiapa di antara kamu yang mahu maju (dalam mengerjakan kebaikan) atau yang mahu mundur (daripada mengerjakannya).

This verse asserts THAT MAN IS RESPONSIBLE FOR HIS REACTION TO THE ACTION of ALLAH (SWT) BECAUSE he has been given free will to choose or reject the right guidance.

____________________________________________________________________________________________________________________________________________________

(74:37) a warning to everyone of you whether he would like to come forward or lag behind. *29

*29 That is, the people have been warned to this effect. Now, let him who heeds the warning go forward on the right way, and let him who wills still lag behind.

كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ {74:38}

[Q74:38] Kullu nafsim bimaa kasabat raheenah, 
[Q74:38] Every soul is held in pledge for what it earns,

[Q74:38] Tiap-tiap diri terikat, tidak terlepas daripada (balasan buruk bagi amal jahat) yang dikerjakannya,

See verse 52:21. Every soul is under a commitment to goodness and is pledged with responsibilities. MAN CAN REDEEM HIMSELF BY HIS OWN GOOD DEEDS IN THIS LIFE. THERE IS NO SHIFTING OF THE RESPONSIBILITY---see verses 2:48, 6::165, 17:15, 35:18, 39:7 and 53:38.

____________________________________________________________________________________________________________________________________________________

(74:38) Each one is a hostage to one’s deeds, *30

*30 For explanation, see E.N. 16 of Surah At-Tur. 

إِلَّا أَصْحَابَ الْيَمِينِ {74:39}

[Q74:39] illaaa as haabal yameen. 
[Q74:39] Except the people of the right hand,

[Q74:39] Kecuali puak Kanan,

It is expressly said that the people of the Right hand in the life hereafter, are not fettered by their deeds in this life---‘Raheen’ means EACH ONE REAPED THE RESULT OF HIS ACTION. HENCE the people of the Right hand there are not an exception.

____________________________________________________________________________________________________________________________________________________

(74:39) save the People of the Right Hand

فِي جَنَّاتٍ يَتَسَاءَلُونَ {74:40}

[Q74:40] Fee jannaatiny yata saaa'aloon, 
[Q74:40] In gardens, they shall ask each other

[Q74:40] (Mereka ditempatkan) di dalam Syurga (yang penuh nikmat), mereka bertanya-tanya,  

(see commentary for verse 39)

____________________________________________________________________________________________________________________________________________________

(74:40) who shall be in the Gardens, *31 and shall ask

*31 In other words, the people of the left hand will be seized in consequence of their misdeeds, but the people of the right hand will have their debts settled. (For explanation of the people of the right hand and the left hand, see E.N.'s 5, 6 of Surah Al-Waqi`ah). 

عَنِ الْمُجْرِمِينَ {74:41}

[Q74:41] Anil mujrimeen: 
[Q74:41] About the guilty:

[Q74:41] Tentang (tempat tinggal) orang-orang yang bersalah,

These verses describe the agony and torment of the sinners.

____________________________________________________________________________________________________________________________________________________

(74:41) about the guilty ones: *32

*32 At several places in the Qur'an above, it has been stated that the dwellers of Paradise and the dwellers of Hell will be able to see and commune with each other directly without the agency of any instrument whenever they will so desire, although they will be living hundreds of thousands of miles away from each other. For instance, see Al-A`raf: 44-50 and E.N. 35, As-Saaffat: 50-57 and E.N. 32 on it.

مَا سَلَكَكُمْ فِي سَقَرَ {74:42}

[Q74:42] Maa salakakum fee Saqar
[Q74:42] What has brought you into hell?

[Q74:42] (Setelah melihat orang-orang yang bersalah itu, mereka berkata): Apakah yang menyebabkan kamu masuk ke dalam (Neraka) Saqar?  

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(74:42) “What drove you to Hell?”

قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ {74:43}

[Q74:43] Qaaloo lam naku minal musalleen; 
[Q74:43] They shall say: We were not of those who prayed;

[Q74:43] Orang-orang yang bersalah itu menjawab: Kami tidak termasuk dalam kumpulan orang-orang yang mengerjakan sembahyang; 

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(74:43) They will answer: “We were not among those who observed Prayer, *33

*33 That is, "We were not of those who after having believed in Allah and His Messenger, performed not the foremost duty imposed by Allah, i.e. the Prayer. " Here, it should be understood well that unless a person has believed he cannot offer the Prayer at all. Therefore, one's being of those who performed the Prayer, by itself implies that one is a believer. But by attributing one's going to Hell to one's not being of those who performed their Prayer, it has been made explicit that one cannot escape Hell even after having believed if one does not perform one's Prayers regularly. 

وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ {74:44}

[Q74:44] Wa lam naku nut'imul miskeen; 
[Q74:44] And we used not to feed the poor;

[Q74:44] Dan kami tidak pernah memberi makan orang-orang miskin; 

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(74:44) and we did not feed the poor, *34

*34 This shows how grave a sin it is in Islam to see a hungry man and fail to feed him even if one can, for this has been particularly mentioned as one of the causes of one's going to Hell. 

وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ {74:45}

[Q74:45] Wa kunnaa nakhoodu ma'al khaaa’ideen;
[Q74:45] And we used to enter into vain discourse with those who entered into vain discourses.

[Q74:45] Dan kami dahulu selalu mengambil bahagian memperkatakan perkara yang salah, bersama-sama orang-orang yang memperkatakannya; 

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(74:45) and we indulged in vain talk with those who indulged in vain talk,

وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ {74:46}

[Q74:46] Wa kunnaa nukazzibu bi yawmid Deen. 
[Q74:46] And we used to call the day of judgment a lie;

[Q74:46] Dan kami sentiasa mendustakan hari pembalasan, 

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(74:46) and we gave the lie to the Day of Judgement

حَتَّىٰ أَتَانَا الْيَقِينُ {74:47}

[Q74:47] Hattaaa ataanal yaqeen. 
[Q74:47] Till death overtook us.

[Q74:47] Sehinggalah kami didatangi oleh perkara yang tetap diyakini. 

(see commentary for verse 41)

____________________________________________________________________________________________________________________________________________________

(74:47) until the inevitable event overtook us.” *35

*35 "Till the inevitable overtoo us": till death came upon us. Here, "the inevitable" implies death as well as the Hereafter. 

فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ {74:48}

[Q74:48] Famaa tanfa‘uhum shafaa‘atush shaafi‘een. 
[Q74:48] So the intercession of intercessors shall not avail them.

[Q74:48] Maka tidak akan berguna kepada mereka sebarang syafaat pertolongan (kalaulah ditakdirkan ada) sesiapa yang boleh memberikan syafaat itu.

For intercession refer to Baqarah 2:48 and other references mentioned therein. 

v  By ‘Shafiyeen’, i.e., intercessors, mean only those false deities and the bogus leaders of any faith in whom the people might rest their hopes of intercession on their behalf.

BUT the great ones in the true faith regarding have endeared themselves to ALLAH (SWT) to the extent of earning the right intercession for the unintentional sinners among the faithful, are quite different and they are there to help those who err in their practical life owing to the natural weakness in them without any intention of rebelling against the authority of the Lord or without any willful violation of the prescribed laws.

µ  Regarding intercession see verses 2:255, 4:85, 10:3, 19:96, 20:109, 21:28 and 34:23.

THIS VERSE INDICATES AND IMPLIES THAT THERE ARE INTERCESSORS WHOSE INTERCESSION WILL BE OF AVAIL TO SOME GROUP BUT NOT THE PEOPLE REFERRED TO HERE.

____________________________________________________________________________________________________________________________________________________

(74:48) The intercession of the intercessors shall then be of no avail to them. *36

*36 That is, "Even if an intercessor interceded for a person who persisted in this way of life till death, he would not be forgiven." The question of intercession has been so fully explained at so many places in the Qur'an that no one can have any difficulty in nowing and understanding as to who can intercede and who cannot, when one can intercede and when one cannot, for whom one can intercede and for whom one cannot, and for whom intercession is beneficial and for whom it is not. As one of the major causes of the people's deviation in the world, is their false concept about intercession, it has been explained at such length in the Qur'an as to leave no room for any doubt and ambiguity. For example, see Al-Baqarah; 255, Al-An`am: 94, Al-A`raf: 53. Yunus: 3-18, Maryam: 87, Ta Ha: 109, Al-Anbiya': 28, Saba: 23, Az-Zumar: 43-44, Al-Mu'min: 18, Ad-Dukhan: 86, An-Najm: 26, An-Naba: 37-38. 

فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ {74:49}

[Q74:49] Famaa lahum 'anittazkirati mu’rideen. 
[Q74:49] What is then the matter with them that they turn away from the admonition?

[Q74:49] (Kalau demikianlah halnya orang-orang yang bersalah), maka mengapa mereka berpaling lari dari peringatan (Al-Quran)?

The disbelievers are frightened at that which is revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as a warning as if they were thoughtless and obstinate asses stampeding by seeing a lion.

µ  Refer to the commentary of Baqarah 2:118 and Bani Israil 17:93. Each one of the pagans wanted to be given a separate book. 

THE QUR’AN IS A REMINDER, THE LAST AND FINAL AMONG THE REVEALED BOOKS OF ALLAH (SWT). IF MAN HAS THE WILL TO BE GUIDED ARIGHT HE WILL FOLLOW ITS MESSAGE AND THE LAWS MENTIONED THEREIN. THERE IS NO COMPULSION IN THE RELIGION OF ALLAH (SWT). See commentary of Baqarah 2:256. 

Ø  For taqwa see commentary of Baqarah 2:2 and 177. 

MAN'S REACTION TO ALLAH (SWT)'S ACTION IS THE RESULT OF HIS OWN FREE WILL. Refer to the commentary of Fatihah 1:5 for action and reaction.

____________________________________________________________________________________________________________________________________________________

(74:49) What is the matter with people that they are turning away from this Exhortation,

  كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ {74:50}

[Q74:50] Ka annahum humurum mustanfirah, 
[Q74:50] As if they were asses taking fright

[Q74:50] Seolah-olah mereka sekawan keldai liar yang lari, 

(see commentary for verse 49)

____________________________________________________________________________________________________________________________________________________

(74:50) as though they were frightened wild asses,

فَرَّتْ مِنْ قَسْوَرَةٍ {74:51}

[Q74:51] Farrat min qaswarah. 
[Q74:51] That had fled from a lion?

[Q74:51] Melarikan diri (ketakutan) dari singa! 

(see commentary for verse 49)

____________________________________________________________________________________________________________________________________________________

(74:51) fleeing from a lion? *37

*37 This is an idiomatic expression in Arabic which depicts the character of wild asses who flee stupefied and stunned as soon as they smell a lion or hear a hunter. 

بَلْ يُرِيدُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُؤْتَىٰ صُحُفًا مُنَشَّرَةً {74:52}

[Q74:52] Bal yureedu kullum ri'im minhum any yu'taa suhufam munashsharah. 
[Q74:52] Nay; every one of them desires that he may be given pages spread out;

[Q74:52] (Mereka tidak merasa cukup dengan peringatan itu) bahkan tiap-tiap seorang di antaranya mahu supaya diberi kepadanya lembaran surat yang terbuka (yang diturunkan dari langit untuk dibaca oleh mereka sendiri).  

The pagans wanted that to everyone of them ALLAH (SWT) should send through his angels a separate book in open scrolls addressed to the name of the individual, commanding each one separately to obey the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and follow him. For a similar statement see verses 2:118 and 17:93.

____________________________________________________________________________________________________________________________________________________

(74:52) No indeed; each one of them desires that open letters be sent to each of them. *38

*38 That is, they desire that if Allah really has appointed Muhammad (upon whom be Allah's peace and blessings) as His Prophet, He should send a letter to each one of the chiefs and elders of Makkah telling him that Muhammad is Allah's Prophet; therefore he should obey and follow him. And these letters should be such as may convince them that they have been written by Allah Himself. At another place in the Qur'an, this saying of the disbelievers of Makkah has been cited: "We will not believe in it unless we are given the like of what has been given to the Messengers of Allah." (Al-An`am: 124). At still another place their this demand has been cited: "Or you ascend the sky ... and bring down to us a writing that we may read." (Bani lsra'il: 93). 

كَلَّا ۖ بَلْ لَا يَخَافُونَ الْآخِرَةَ {74:53}

[Q74:53] Kallaa bal laa yakhaafoonal Aakhirah. 
[Q74:53] Nay! But they do not fear the hereafter.

[Q74:53] Sebenarnya! (Bukan kerana kemahuan mereka tidak berhasil), bahkan mereka (tidak percaya dan) tidak takut akan hari akhirat.  

(see commentary for verse 49)

____________________________________________________________________________________________________________________________________________________

(74:53) No indeed; the truth is that they have no fear of the Hereafter. *39

*39 That is, the real cause of their failure to affirm the faith is not that their demands are not fulfilled, but the real cause is that they are fearless of the Hereafter. They think that this world is an end in itself and they do not have any idea that there is another life after this worldly life in which they will have to render an account of their deeds. This very thing has made them careless and irresponsible in the world. They regard the question of truth and falsehood as utterly meaningless, for they do not see any truth following which may have necessarily led to a good result in the world, nor do they see any falsehood which might have always led to an evil result in the world. Therefore, they think it is useless merely to consider as to what is really true and what is false. This question can be worthy of serious consideration only for the person who regards the present life of the world as transitory and admits that the real and everlasting life is the life hereafter, where the truth will necessarily lead to a good result and falsehood necessarily to an evil result. Such a person will certainly believe when he sees the rational arguments and the pure teachings presented in the Qur'an and will use his common sense to understand what is actually wrong with the beliefs and deeds which the Qur'an calls wrong. But the denier of the Hereafter who is not at all serious in his search for the truth, will present ever new demands every day for not believing, and will present a new excuse for his denial even if all his demands are fulfilled. This same thing has been expressed in Surah AI-An`am: 7 thus: "O Prophet, even if We had sent down to you a Book written in paper, and even if they had touched it with their own hands the disbelievers would have said: `This is nothing but manifest sorcery. " 

كَلَّا إِنَّهُ تَذْكِرَةٌ {74:54}

[Q74:54] Kallaaa innahoo tazkirah: 
[Q74:54] Nay! It is surely an admonition.

[Q74:54] Ketahuilah! Sesungguhnya Al-Quran itu adalah satu peringatan (yang sangat besar pengajarannya);  

THE HOLY QUR’AN IS A REMINDER OF THE TRUTH ALREADY REVEALED THROUGH THE APOSTLES of old containing admonition and glad tidings to the devotees of truth and the doers of good deeds.

____________________________________________________________________________________________________________________________________________________

(74:54) Nay; *40 this is an Exhortation.

*40 That is, no such demand of theirs will ever be fulfilled.

فَمَنْ شَاءَ ذَكَرَهُ {74:55}

[Q74:55] Fa man shaaa'a zakarah. 
[Q74:55] So whoever pleases may mind it.

[Q74:55] Oleh itu sesiapa yang mahu (beringat) dapatlah dia mengambil peringatan daripadanya.  

(see commentary for verse 49)

____________________________________________________________________________________________________________________________________________________

(74:55) So, whoever wills may benefit from it.

وَمَا يَذْكُرُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ {74:56}

[Q74:56] Wa maa yazkuroona illaaa any yashaaa'aL Laah; Huwa ahlut taqwaa wa ahlul magfirah. 
[Q74:56] And they will not mind unless ALLAH (SwT) please. He is worthy to be feared and worthy to forgive.

[Q74:56] Dan (dalam pada itu) tiadalah mereka dapat beringat melainkan jika dikehendaki ALLAH (SwT); Dialah Tuhan yang berhak dipatuhi perintahNya dan Dialah jua yang berhak memberi keampunan (kepada orang-orang yang beriman dan taat). 

For ‘taqwa’ or for the ‘Muttaqeen’ see verses 2:2 and 2:177.

NOTE

Ü  That the truth having been revealed, there is no compulsion in faith (see verse 55 of this Surah).

Ü  To adopt the right or the wrong course is left to the individual choice. See verses 2:256 and 76:3.

Ü  ‘Willeth’ here points out that man’s action is the outcome of his own personal will,

Ü  BUT man’s will is subordinate to ALLAH (SWT)’s will BUT on the phenomenon of re-action

Refer to note on action and re-action in Surah 1—Fatihah.

____________________________________________________________________________________________________________________________________________________

(74:56) But they will not benefit from it unless Allah Himself so wills. *41 He is worthy to be feared; *42 and He is worthy to forgive (those that fear Him). *43

*41 That is, a person's taking heed does not wholly depend upon his own will, but he takes heed only when Allah also wills to grant him the grace to take heed. In other words, the truth that has been expressed here is that no act of man takes a concrete shape solely by his own will, but each act is implemented only when the will of God combines with the will of the man. This is a very delicate question, failure to understand which has often made human thought falter. Briefly it can be understood thus: If in this world every man had the power to accomplish whatever he wanted to accomplish, the system of the world would be disturbed. This system continue to hold only because the will of Allah is dominant over all other wills. Man can accomplish whatever he wants to accomplish only when Allah also wills that he be allowed to accomplish it. The same is also the case with guidance and error. Only man's own desiring to have guidance is not enough for him to have guidance; he receives guidance only when Allah also takes a decision to fulfil his desire. Likewise, only man's desiring to go astray by itself is also not enough, but when Allah in view of his desire decides that he be allowed to wander into evil ways, then he wanders into the evil ways in which Allah allows him to wander. As for example, if a person wants to become a thief, only his desire is not enough that he may enter into any house he likes and matte away with whatever he likes, but he can fulfil his desire only at the time and to the extent and in the form that AIlah allows him to fulfil it, according to His supreme wisdom and expedience. 
*42 That is, "The admonition being given to you to avoid Allah's displeasure is not for the reason that Allah needs it, and if you did not take it, AIlah would be harmed, but you are being so admonished because it is Allah's right that His servants should seek His pleasure and good will and should avoid doing anything against His will." 
*43 That is, "It behoves only Allah that He should receive into His mercy whoever desists from evil no matter how many acts of disobedience he might have committed in the past. Allah is not vengeful to His servants so that He may refuse to forgive their errors and be bent upon punishing them in any case."

*********************