074
The Cloaked One
Bismillah

In the Name of Allah—the Most Compassionate, Most Merciful

Surah Al Muddaththir

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1
يَٰٓأَيُّهَا ٱلْمُدَّثِّرُ ﴿1﴾
Yaaa ayyuhal muddassir
O you who covers himself [with a garment],
اے (محمدﷺ) جو کپڑا لپیٹے پڑے ہو
2
قُمْ فَأَنذِرْ ﴿2﴾
Qum fa anzir
Arise and warn
اُٹھو اور ہدایت کرو
3
وَرَبَّكَ فَكَبِّرْ ﴿3﴾
Wa rabbaka fakabbir
And your Lord glorify
اور اپنے پروردگار کی بڑائی کرو
4
وَثِيَابَكَ فَطَهِّرْ ﴿4﴾
Wa siyaabaka fatahhir
And your clothing purify
اور اپنے کپڑوں کو پاک رکھو
5
وَٱلرُّجْزَ فَٱهْجُرْ ﴿5﴾
Warrujza fahjur
And uncleanliness avoid
اور ناپاکی سے دور رہو
6
وَلَا تَمْنُن تَسْتَكْثِرُ ﴿6﴾
Wa laa tamnun tastaksir
And do not confer favor to acquire more
اور (اس نیت سے) احسان نہ کرو کہ اس سے زیادہ کے طالب ہو
7
وَلِرَبِّكَ فَٱصْبِرْ ﴿7﴾
Wa li Rabbika fasbir
But for your Lord be patient.
اور اپنے پروردگار کے لئے صبر کرو
8
فَإِذَا نُقِرَ فِى ٱلنَّاقُورِ ﴿8﴾
Fa izaa nuqira fin naaqoor
And when the trumpet is blown,
جب صور پھونکا جائے گا
9
فَذَٰلِكَ يَوْمَئِذٍۢ يَوْمٌ عَسِيرٌ ﴿9﴾
Fazaalika yawma 'iziny yawmun 'aseer
That Day will be a difficult day
وہ دن کا مشکل دن ہوگا
10
عَلَى ٱلْكَٰفِرِينَ غَيْرُ يَسِيرٍۢ ﴿10﴾
'Alal kaafireena ghayru yaseer
For the disbelievers - not easy.
(یعنی) کافروں پر آسان نہ ہوگا
11
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيدًۭا ﴿11﴾
Zamee wa man khalaqtu waheedaa
Leave Me with the one I created alone
ہمیں اس شخص سے سمجھ لینے دو جس کو ہم نے اکیلا پیدا کیا
12
وَجَعَلْتُ لَهُۥ مَالًۭا مَّمْدُودًۭا ﴿12﴾
Wa ja'altu lahoo maalam mamdoodaa
And to whom I granted extensive wealth
اور مال کثیر دیا
13
وَبَنِينَ شُهُودًۭا ﴿13﴾
Wa baneena shuhoodaa
And children present [with him]
اور (ہر وقت اس کے پاس) حاضر رہنے والے بیٹے دیئے
14
وَمَهَّدتُّ لَهُۥ تَمْهِيدًۭا ﴿14﴾
Wa mahhattu lahoo tamheeda
And spread [everything] before him, easing [his life].
اور ہر طرح کے سامان میں وسعت دی
15
ثُمَّ يَطْمَعُ أَنْ أَزِيدَ ﴿15﴾
Summa yat ma'u an azeed
Then he desires that I should add more.
ابھی خواہش رکھتا ہے کہ اور زیادہ دیں
16
كَلَّآ ۖ إِنَّهُۥ كَانَ لِءَايَٰتِنَا عَنِيدًۭا ﴿16﴾
Kallaaa innahoo kaana li Aayaatinaa 'aneedaa
No! Indeed, he has been toward Our verses obstinate.
ایسا ہرگز نہیں ہوگا۔ یہ ہماری آیتیں کا دشمن رہا ہے
17
سَأُرْهِقُهُۥ صَعُودًا ﴿17﴾
Sa urhiquhoo sa'oodaa
I will cover him with arduous torment.
ہم اسے صعود پر چڑھائیں گے
18
إِنَّهُۥ فَكَّرَ وَقَدَّرَ ﴿18﴾
Innahoo fakkara wa qaddar
Indeed, he thought and deliberated.
اس نے فکر کیا اور تجویز کی
19
فَقُتِلَ كَيْفَ قَدَّرَ ﴿19﴾
Faqutila kayfa qaddar
So may he be destroyed [for] how he deliberated.
یہ مارا جائے اس نے کیسی تجویز کی
20
ثُمَّ قُتِلَ كَيْفَ قَدَّرَ ﴿20﴾
Summa qutila kaifa qaddar
Then may he be destroyed [for] how he deliberated.
پھر یہ مارا جائے اس نے کیسی تجویز کی
21
ثُمَّ نَظَرَ ﴿21﴾
Summa nazar
Then he considered [again];
پھر تامل کیا
22
ثُمَّ عَبَسَ وَبَسَرَ ﴿22﴾
Summa 'abasa wa basar
Then he frowned and scowled;
پھر تیوری چڑھائی اور منہ بگاڑ لیا
23
ثُمَّ أَدْبَرَ وَٱسْتَكْبَرَ ﴿23﴾
Summaa adbara wastakbar
Then he turned back and was arrogant
پھر پشت پھیر کر چلا اور (قبول حق سے) غرور کیا
24
فَقَالَ إِنْ هَٰذَآ إِلَّا سِحْرٌۭ يُؤْثَرُ ﴿24﴾
Faqaala in haazaaa illaa sihruny yu'sar
And said, "This is not but magic imitated [from others].
پھر کہنے لگا کہ یہ تو جادو ہے جو (اگلوں سے) منتقل ہوتا آیا ہے
25
إِنْ هَٰذَآ إِلَّا قَوْلُ ٱلْبَشَرِ ﴿25﴾
In haazaaa illaa qawlul bashar
This is not but the word of a human being."
(پھر بولا) یہ (خدا کا کلام نہیں بلکہ) بشر کا کلام ہے
26
سَأُصْلِيهِ سَقَرَ ﴿26﴾
Sa usleehi saqar
I will drive him into Saqar.
ہم عنقریب اس کو سقر میں داخل کریں گے
27
وَمَآ أَدْرَىٰكَ مَا سَقَرُ ﴿27﴾
Wa maaa adraaka maa saqar
And what can make you know what is Saqar?
اور تم کیا سمجھے کہ سقر کیا ہے؟
28
لَا تُبْقِى وَلَا تَذَرُ ﴿28﴾
Laa tubqee wa laa tazar
It lets nothing remain and leaves nothing [unburned],
(وہ آگ ہے کہ) نہ باقی رکھے گی اور نہ چھوڑے گی
29
لَوَّاحَةٌۭ لِّلْبَشَرِ ﴿29﴾
Lawwaahatul lilbashar
Blackening the skins.
اور بدن جھلس کر سیاہ کردے گی
30
عَلَيْهَا تِسْعَةَ عَشَرَ ﴿30﴾
'Alaihaa tis'ata 'ashar
Over it are nineteen [angels].
اس پر اُنیس داروغہ ہیں
31
وَمَا جَعَلْنَآ أَصْحَٰبَ ٱلنَّارِ إِلَّا مَلَٰٓئِكَةًۭ ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةًۭ لِّلَّذِينَ كَفَرُوا۟ لِيَسْتَيْقِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَيَزْدَادَ ٱلَّذِينَ ءَامَنُوٓا۟ إِيمَٰنًۭا ۙ وَلَا يَرْتَابَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْمُؤْمِنُونَ ۙ وَلِيَقُولَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ وَٱلْكَٰفِرُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًۭا ۚ كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِىَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ ﴿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
And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity.
اور ہم نے دوزخ کے داروغہ فرشتے بنائے ہیں۔ اور ان کا شمار کافروں کی آزمائش کے لئے مقرر کیا ہے (اور) اس لئے کہ اہل کتاب یقین کریں اور مومنوں کا ایمان اور زیادہ ہو اور اہل کتاب اور مومن شک نہ لائیں۔ اور اس لئے کہ جن لوگوں کے دلوں میں (نفاق کا) مرض ہے اور (جو) کافر (ہیں) کہیں کہ اس مثال (کے بیان کرنے) سے خدا کا مقصد کیا ہے؟ اسی طرح خدا جس کو چاہتا ہے گمراہ کرتا ہے اور جس کو چاہتا ہے ہدایت کرتا ہے اور تمہارے پروردگار کے لشکروں کو اس کے سوا کوئی نہیں جانتا۔ اور یہ تو بنی آدم کے لئے نصیحت ہے
32
كَلَّا وَٱلْقَمَرِ ﴿32﴾
Kallaa walqamar
No! By the moon
ہاں ہاں (ہمیں) چاند کی قسم
33
وَٱلَّيْلِ إِذْ أَدْبَرَ ﴿33﴾
Wallaili adbar
And [by] the night when it departs
اور رات کی جب پیٹھ پھیرنے لگے
34
وَٱلصُّبْحِ إِذَآ أَسْفَرَ ﴿34﴾
Wassub hi izaaa asfar
And [by] the morning when it brightens,
اور صبح کی جب روشن ہو
35
إِنَّهَا لَإِحْدَى ٱلْكُبَرِ ﴿35﴾
Innahaa la ihdal kubar
Indeed, the Fire is of the greatest [afflictions]
کہ وہ (آگ) ایک بہت بڑی (آفت) ہے
36
نَذِيرًۭا لِّلْبَشَرِ ﴿36﴾
Nazeeral lilbashar
As a warning to humanity -
(اور) بنی آدم کے لئے مؤجب خوف
37
لِمَن شَآءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ ﴿37﴾
Liman shaaa'a minkum any yataqaddama aw yata akhkhar
To whoever wills among you to proceed or stay behind.
جو تم میں سے آگے بڑھنا چاہے یا پیچھے رہنا چاہے
38
كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ رَهِينَةٌ ﴿38﴾
Kullu nafsim bim kasabat raheenah
Every soul, for what it has earned, will be retained
ہر شخص اپنے اعمال کے بدلے گرو ہے
39
إِلَّآ أَصْحَٰبَ ٱلْيَمِينِ ﴿39﴾
Illaaa as haabal yameen
Except the companions of the right,
مگر داہنی طرف والے (نیک لوگ)
40
فِى جَنَّٰتٍۢ يَتَسَآءَلُونَ ﴿40﴾
Fee jannaatiny yata saaa'aloon
[Who will be] in gardens, questioning each other
(کہ) وہ باغہائے بہشت میں (ہوں گے اور) پوچھتے ہوں گے
41
عَنِ ٱلْمُجْرِمِينَ ﴿41﴾
'Anil mujrimeen
About the criminals,
(یعنی آگ میں جلنے والے) گنہگاروں سے
42
مَا سَلَكَكُمْ فِى سَقَرَ ﴿42﴾
Maa salakakum fee saqar
[And asking them], "What put you into Saqar?"
کہ تم دوزخ میں کیوں پڑے؟
43
قَالُوا۟ لَمْ نَكُ مِنَ ٱلْمُصَلِّينَ ﴿43﴾
Qaaloo lam naku minal musalleen
They will say, "We were not of those who prayed,
وہ جواب دیں گے کہ ہم نماز نہیں پڑھتے تھے
44
وَلَمْ نَكُ نُطْعِمُ ٱلْمِسْكِينَ ﴿44﴾
Wa lam naku nut'imul miskeen
Nor did we used to feed the poor.
اور نہ فقیروں کو کھانا کھلاتے تھے
45
وَكُنَّا نَخُوضُ مَعَ ٱلْخَآئِضِينَ ﴿45﴾
Wa kunnaa nakhoodu ma'al khaaa'ideen
And we used to enter into vain discourse with those who engaged [in it],
اور اہل باطل کے ساتھ مل کر (حق سے) انکار کرتے تھے
46
وَكُنَّا نُكَذِّبُ بِيَوْمِ ٱلدِّينِ ﴿46﴾
Wa kunnaa nukazzibu bi yawmid Deen
And we used to deny the Day of Recompense
اور روز جزا کو جھٹلاتے تھے
47
حَتَّىٰٓ أَتَىٰنَا ٱلْيَقِينُ ﴿47﴾
Hattaaa ataanal yaqeen
Until there came to us the certainty."
یہاں تک کہ ہمیں موت آگئی
48
فَمَا تَنفَعُهُمْ شَفَٰعَةُ ٱلشَّٰفِعِينَ ﴿48﴾
Famaa tanfa'uhum shafaa'atush shaafi'een
So there will not benefit them the intercession of [any] intercessors.
(تو اس حال میں) سفارش کرنے والوں کی سفارش ان کے حق میں کچھ فائدہ نہ دے گی
49
فَمَا لَهُمْ عَنِ ٱلتَّذْكِرَةِ مُعْرِضِينَ ﴿49﴾
Famaa lahum 'anittazkirati mu'rideen
Then what is [the matter] with them that they are, from the reminder, turning away
ان کو کیا ہوا ہے کہ نصیحت سے روگرداں ہو رہے ہیں
50
كَأَنَّهُمْ حُمُرٌۭ مُّسْتَنفِرَةٌۭ ﴿50﴾
Ka annahum humurum mustanfirah
As if they were alarmed donkeys
گویا گدھے ہیں کہ بدک جاتے ہیں
51
فَرَّتْ مِن قَسْوَرَةٍۭ ﴿51﴾
Farrat min qaswarah
Fleeing from a lion?
(یعنی) شیر سے ڈر کر بھاگ جاتے ہیں
52
بَلْ يُرِيدُ كُلُّ ٱمْرِئٍۢ مِّنْهُمْ أَن يُؤْتَىٰ صُحُفًۭا مُّنَشَّرَةًۭ ﴿52﴾
Bal yureedu kullum ri'im minhum any yu'taa suhufam munashsharah
Rather, every person among them desires that he would be given scriptures spread about.
اصل یہ ہے کہ ان میں سے ہر شخص یہ چاہتا ہے کہ اس کے پاس کھلی ہوئی کتاب آئے
53
كَلَّا ۖ بَل لَّا يَخَافُونَ ٱلْءَاخِرَةَ ﴿53﴾
Kallaa bal laa yakhaafoonal aakhirah
No! But they do not fear the Hereafter.
ایسا ہرگز نہیں ہوگا۔ حقیقت یہ ہے کہ ان کو آخرت کا خوف ہی نہیں
54
كَلَّآ إِنَّهُۥ تَذْكِرَةٌۭ ﴿54﴾
Kallaaa innahoo tazkirah
No! Indeed, the Qur'an is a reminder
کچھ شک نہیں کہ یہ نصیحت ہے
55
فَمَن شَآءَ ذَكَرَهُۥ ﴿55﴾
Fa man shaaa'a zakarah
Then whoever wills will remember it.
تو جو چاہے اسے یاد رکھے
56
وَمَا يَذْكُرُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ هُوَ أَهْلُ ٱلتَّقْوَىٰ وَأَهْلُ ٱلْمَغْفِرَةِ ﴿56﴾
Wa maa yazkuroona illaaa any yashaaa'al laah; Huwa ahlut taqwaa wa ahlul maghfirah
And they will not remember except that Allah wills. He is worthy of fear and adequate for [granting] forgiveness.
اور یاد بھی تب ہی رکھیں گے جب خدا چاہے۔ وہی ڈرنے کے لائق اور بخشش کا مالک ہے

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Tafsir - Surah Al Muddaththir

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Surah Info

المدثر

Surah 74. Al Muddaththir

Ayahs: 56 Revelation Place: makkah

Overview and History

Name

The Surah takes its name from the word al-muddaththir in the first verse. This also is only a name, not a title of its subject matter.

Period of Revelation

The first seven verses of this Surah belong to the earliest period at Makkah. Even according to some traditions which have been related in Bukhari, Muslim, Tirmidhi, Musnad Ahmad, etc., on the authority of Hadrat Jabir bin Abdullah, these are the very earliest verses of the Qur'an to be revealed to the Holy Prophet (upon whoa be peace). But the Muslim Ummah almost unanimously agreed that the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq(XCVI). However, what is established by authentic traditions is that after this first Revelation, no Revelation came down to the Holy Prophet (upon whom be peace) for quite some time. Then, when it was resumed, it started with theme verses of Surah Al- Muddaththir. Imam Zuhri has given the following details of it:

"Revelation to the Holy Prophet remained suspended for quite some time, and it was such a period of deep grief and distress for him that he started going early to the tops of the mountains to throw himself down from them. But whenever he stood on the edge of a peak, the Angel Gabriel would appear and tell him that he was Allah's Prophet. This would console him and restore to him full peace of mind." (Ibn Jarir).

After this Imam Zuhri relates the following tradition on the authority of Hadrat Jabir bin Abdullah:

"The Holy Messenger of Allah describing the period of falrat al-wahi (break in revelation) said: One day when I was passing on the way, I suddenly heard a call from heaven. I raised my head and saw that the same Angel who had visited me in the Cave of Hira was sitting on a throne between heaven and earth. This struck terror in my heart, and reaching home quickly, I said: 'Cover me up, cover me up'. So the people of the house covered me up with a quilt (or blanket). At that time Allah sent down the Revelation: Ya ayyuhal-Muddaththiru... From then on revelation became intense and continuous." (Bukhari, Muslim Musnad Ahmad, Ibn Jarir).

The rest of the Surah (vv. 8-56) was revealed when the first Hajj season came after public preaching of Islam had begun in Makkah. This has been fully well described in the Sirah by Ibn Hisham and we shall cite it below.

Theme and Subject Matter

As has been explained above, the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq, in which it had been Said: "Read (O Prophet), in the name of your Lord, Who created: created man from a clot of congealed blood. Read: and your Lord is Most Generous, Who taught knowledge by the pen, taught man what he did not know."

This was the first experience of Revelation met with suddenly by the Holy Prophet (upon whom be peace). in this message it was not told what great mission he had been entrusted with and what duties he had to perk form in future. He was only initiated into it and then left alone for a time so that the great strain this experience had caused should pass away and he should mentally become prepared to receive the Revelation and perform the prophetic mission in the future. After this intermission when Revelation Was resumed, the first seven verses of this Surah Were revealed:In these he Was for the first time commanded to arise and warn the people of the consequences of the way of life they were following and to proclaim the greatness of God in the world where others were being magnified without any right. Along with that he was given this instruction: The demand of the Unique mission that you have to perform, now is that your life should be pure in every respect and you should carry out the duty of reforming your people sincerely irrespective of any worldly gain. Then, in the last sentence, he was exhorted to endure with patience, for the sake of his Lord, all the hardships and troubles that he might have to face while performing his mission.

In the implementation of this Divine Command when the Holy Messenger of Allah began to preach Islam and recite the Qur'anic Surahs revealed successively, the people of Makkah felt alarmed, and it provoked a great storm of opposition and hostility. A few months passed in this state until the Hajj season approached. The people of Makkah feared that if Muhammad (upon whom be Allah's peace) started visiting the caravans of the pilgrims coming from all over Arabia at their halting places and reciting the spell binding and unique Revelations of the Qur'an in their assemblies on the occasion of Hajj, his message would reach every part of Arabia and influence countless people. Therefore, the Quraish chiefs held a conference and settled that they would start a propaganda campaign against the Holy Prophet (upon whom be peace) among the pilgrims as soon as they arrived.

After they had agreed on this, Walid bin al-Mughirah said to the assembled people: "If you said contradictory things about Muhammad (upon whom be Allah's peace and blessings), we all would lose our trust among the people. Therefore, let us agree upon one opinion, which we should all say without dispute.

Some people said that they would call Muhammad (upon whom be Allah's peace and blessings) a soothsayer. Walid said: “No, by God, be is not a soothsayer. We have seen the soothsayers: what they murmur and what they utter has no remote resemblance with the Qur'an.”

Some other people said: “Then we say he is possessed.” Walid said: He is not a possessed one: we have seen mad and insane people; the way one talks disjointedly and behaves foolishly in that state is known to all: who would believe that what Muhammad (upon whom be peace) presented was the incoherent speech of a madman?”

The people said: “Then we say he is a poet.” Walid said: “No, he is not a poet, for we know poetry in all its forms, and what he presents conforms to no form of it.”

The people said: “Then he is a sorcerer.” Walid said: “He is no sorcerer either: we have seen sorcerers and we also know what methods they adopt for their sorcery. This also does not apply to Muhammad.”

Then he said: "Whichever of these things you said about Muhammad, it would be known to be a false accusation. By God, his speech is sweet, his root is deep and his branches are fruitful.” At this Abu Jahl urging on Walid said: “Your people will never be pleased with you unless you say something about Muhammad.” He said: “Let me think over it awhile.”

Then, after prolonged thought and consideration, he said: “The nearest thing to the truth is that you tell the Arabs that he is a sorcerer, who has brought a message by which he separates a man from his father; and from his brother, and from his wife and children, and from his family.” They all agreed on what Walid had proposed.

Then, according to a scheme the men of Quraish spread among the pilgrims in the Hajj season and they warned everyone they met of the sorcery of Muhammad (upon whom be peace) and of his stirring up divisions in the families by it." But the result was that by their this plan the Quraish chiefs themselves made the name of the Holy Messenger known throughout Arabia. (Ibn Hisham, pp. 288-289. That Walid had made this proposal on the insistence of Abu Jahl has been related by Ibn Jarir in his Tafsir on the authority of Ikrimah).

This same event has been reviewed and commented upon in the second section of this Surah. The sequence of its contents is as follows:

In vv. 8-10 the deniers of Truth have been warned, saying: "You will see the evil result of what you are doing today on the Resurrection Day."

In vv. 11-26, without naming Walid bin al-Mughirah, it has been told how Allah had blessed him and how inimical he proved to be to true Faith. In this connection, his mental conflict has been portrayed, telling that, on the one hand, he was fully convinced of the truth of Muhammad (upon whom be Allah's peace and blessings) and the Qur'an, but, on the other, he did not want to risk his leadership and position among his people. Therefore, not only he did not believe himself but after a long-drawn-out conflict with his conscience he also came out with the proposal that in order to restrain the people from believing the Qur'an should be branded as magic. After exposing his evil nature, it has been said: "Notwithstanding such evil inclinations and misdeeds, this person desires that he should be further blessed, whereas he has now become worthy of Hell, and never of further blessings."

In vv. 27-48, the dreadfulness of Hell has been depicted and it has been explained as to people of what character and morals really deserve it.

In vv. 49-53, the root cause of the disbelievers' aversion has been pointed out, saying: "Since they are fearless of the Hereafter, and look upon this worldly life as an end in itself, they flee from the Qur'an as though they were wild asses fleeing away from the lion: therefore, they propose unreasonable conditions for believing, whereas even if each and every condition of theirs was fulfilled, they could not advance even an inch on the way of Faith with their denial of the Hereafter."

In conclusion, it has been explicitly stated: Allah does not stand in need of anybody's faith that He may fulfill his conditions. The Qur'an is an admonition that has been presented before the people openly; now whoever wills may accept it. Allah has a right that the people should fear His disobedience and He alone has the power to forgive the one who adopts piety and an attitude of God consciousness even though one may have committed many acts of disobedience in the past.

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