Surah al-Mudathir (The Cloaked One) 74 : 43

Overview (Verses 39 - 48)

Individual Responsibility

The surah now declares that every soul bears responsibility for itself, leaving everyone to choose for themselves. It also states that each soul will have to account for its choices and be judged according to its deeds:

It is indeed one of the mighty things, a warning to all mankind, to those of you who choose to go ahead or to lag behind. Every soul is held in pledge for what it has wrought. (Verses 35-38)

All people, every single one of them, are responsible for themselves, choosing their own positions, going ahead or lagging behind, achieving an honourable status or bringing humiliation upon themselves. Thus, every soul is tied to what it does and the action it takes. God has shown all people the way that leads to Him so that they can take that way with open eyes. As this declaration of individual responsibility is made against the backdrop of inspiring universal scenes, as well as the scene of the scorching fire that spares nothing, it has its profound effect.

It is further declared, however, that an exception is made in the case of the believers who are referred to here as the ones on the right hand. These are untied. They are also given the right to ask the guilty about what has perpetrated their fate:

Except for those on the right hand. They will be in gardens, and will ask about the guilty ones: 'What brought you into the scorching fire?' They will answer: 'We were not among those who prayed, neither did we feed the needy; but we indulged with others in vain talk, and we denied the Day of judgement until there came upon us that which is certain.' (Verses 39-47)

That the believers are thus excepted is due to God's grace, for He blesses their good deeds and multiplies them. This declaration, at this particular point, touches all hearts. It first touches the hearts of the guilty who were bent on denying the truth. They see themselves in such a humiliating position, making long confessions, while the believers, whom they looked down upon in this world, stand in a position of dignity, asking them as if they are put in a position of authority: "What brought you into the scorching fire?" (Verse 42) It also touches the hearts of the believers who used to be at the receiving end of much hardship from those same guilty ones. Now they see themselves in a high position while their arrogant enemies of old are placed in such humiliation. The image is so powerful that it gives both sides a feeling that it is actually taking place now, as though the life of this world has come to an end and is now a thing of the past.

The long confession by the guilty gives details of the many wrongs they have perpetrated, and for which they are led to the scorching fire. They humbly admit to these in front of the believers. "They will answer: We were not among those who prayed." (Verse 43) This is a reference to faith altogether, rather than to the act of prayer. It highlights the great importance of prayer in the Islamic faith, presenting it as a symbol and proof of faith. Denying it puts a person in the ranks of the unbelievers.

"Neither did we feed the needy." (Verse 44) This comes next to denying the faith. It is an act of worship in respect of His creatures, following worship dedicated to Him only. The fact that this quality is expressed so strongly in several places in the Qur'an gives us an impression of the social environment the Qur'an addressed. It was a hard environment where kindness to the poor was rare, despite showing great generosity when that served social interests. Such generosity did not apply in situations of real need or pure kindness.

"But we indulged with others in vain talk." (Verse 45) This describes how they took faith lightly and treated it carelessly, in jest, when it was the most important matter in man's life. Indeed man should resolve this issue of faith within his own mind and heart, before he attends to any other matter in life, because it is the issue that gives him his concept of life, values and standards. It provides him with the light that shows him his way in life. How, then, can man take it other than seriously? How can he treat it as vain talk in which he indulges with similarly careless people?

"And we denied the Day of Judgement." (Verse 46) This is the core guilt. A person who denies the Day of Judgement will have no proper standard by which to evaluate things. All values are shaken in his mind. To him, the scope of life becomes too narrow as it dwindles into this limited space of his time on earth. He looks at the consequences of events as they are within this limited space of time and place, and he is unhappy. How can he be otherwise when he does not take the final outcome into account? Indeed, all his standards, and all matters of this life will be defective, before his evaluation of the life to come and his position there becomes faulty. Hence, he ends in utter ruin.

The guilty admit that they continued in that situation, unwilling to pray, being uncharitable to the needy, indulging in vain talk and denying the Day of Judgement, "until there came upon us that which is certain." (Verse 47) What came upon them is death, which ends all doubt, bringing the final say and leaving no room for regret, repentance or the mending of one's ways.

The surah comments on their abject humiliation by raising no hope of any change in their status: "So, of no benefit to them could be the pleas of any intercessors." (Verse 48) The whole thing is settled. The end of the guilty has been determined. There is no one to intercede on their behalf anyway. Assuming that such intercessors are there and willing, which is not the case, their pleas will be of no benefit to the guilty.