74. Surah Al-Muddaththir

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.

33 That is, "We were not of those who after having believed in Allah and His Messenger and His Boo , performed 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 dces not perform one's Prayers regularly.

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.

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

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.

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

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) .

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. "

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

41 That is, a person's taking heed dces 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 continua 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."