The Cloaked One, The Man Wearing a Cloak, The Clothed One — Verse 55

So whoever wills shall remember it he shall read it and be admonished by it.

حقًّا أنَّ القرآن موعظة بليغة كافية لاتِّعاظهم، فمن أراد الاتعاظ اتعظ بما فيه وانتفع بهداه، وما يتعظون به إلا أن يشاء الله لهم الهدى. هو سبحانه أهلٌ لأن يُتقى ويطاع، وأهلٌ لأن يغفر لمن آمن به وأطاعه.

"فمن شاء ذكره وما يذكرون إلا أن يشاء الله" كقوله "وما تشاءون إلا أن يشاء الله" وقوله تعالى "هو أهل التقوى وأهل المغفرة" أي هو أهل أن يخاف منه وهو أهل أن يغفر ذنب من تاب إليه وأناب. قاله قتادة. وقال الإمام أحمد حدثنا زيد بن الحباب أخبرني سهيل أخو حمزة حدثنا ثابت البناني عن أنس بن مالك رضي الله عنه قال قرأ رسول الله صلى الله عليه وسلم هذه الآية "هو أهل التقوى وأهل المغفرة" وقال "قال ربكم أنا أهل أن أتقى فلا يجعل معي إله فمن اتقى أن يجعل معي إلها كان أهلا أن أغفر له" ورواه الترمذي وابن ماجه من حديث زيد بن الحباب والنسائي من حديث المعافى بن عمران كلاهما عن سهيل بن عبدالله القطيعي به وقال الترمذي حسن غريب وسهيل ليس بالقوي ورواه ابن أبي حاتم عن أبيه عن هدبة بن خالد عن سهيل به وهكذا رواه أبو يعلى والبزار والبغوي وغيرهم من حديث سهيل القطيعي به. آخر تفسير سوره المدثر ولله الحمد والمنة.

وقوله - سبحانه - : ( فَمَن شَآءَ ذَكَرَهُ ) تفريع عن كون القرآن تذكرة وعظة لمن كان له قلب يفقه ، أو عقل يعقل .أى : إن القرآن الكريم مشتمل على ما يذكر الإنسان بالحق ، وما يهديه إلى الخير والرشد ، فمن شاء أن يتعظ به اتعظ ، ومن شاء أن ينتفع بهداياته انتفع ، ومن شاء أن يذكر أوامره ونواهيه وتكاليفه . . فعل ذلك ، وظفر بما يسعده ، ويشرح صدره .والتعبير بقوله - تعالى - ( فَمَن شَآءَ ذَكَرَهُ ) يشعر بأن تذكر القرآن وحفظه . والعمل بأحكامه وإرشاداته . . فى إمكان كل من كان عنده الاستعداد لذلك .أى : إن التذكر طوع مشيئتكم - أيها الناس - متى كنتم جادين وصادقين ومستعدين لهذا التذكر ، فاعملوا لذلك بدون إبطاء أو تردد . .

وقوله: ( فَمَنْ شَاءَ ذَكَرَهُ ) يقول تعالى ذكره: فمن شاء من عباد الله الذين ذكرهم الله بهذا القرآن ذكره، فاتعظ فاستعمل ما فيه من أمر الله ونهيه.

"فمن شاء ذكره"، اتعظ به.

فَمَنْ شَاءَ ذَكَرَهُ (55) وقوله : { فمن شاء ذكره } تفريع على أنه تذكرة ونظيره قوله تعالى : { إنّ هذه تذكرة فمن شاء اتخذ إلى ربّه سبيلاً } في سورة المزمل ( 19 ) .وهذا تعريض بالترغيب في التذكر ، أي التذكر طوعُ مشيئتكم فإن شئتم فتذكروا .والضمير الظاهر في ذكره } يجوز أن يعود إلى ما عاد إليه ضمير { إِنه } وهو القرآن فيكون على الحذف والإِيصال وأصله : ذَكَر به .ويجوز أن يعود إلى الله تعالى وإن لم يتقدم لاسمه ذكر في هذه الآيات لأنه مستحضَر من المقام على نحو قوله : { إن هذه تذكرة فمن شاء اتخذ إلى ربّه سبيلاً } [ المزمل : 19 ] .وضمير { شاء } راجع إلى ( مَنْ ) ، أي من أراد أن يتذكر ذَكَر بالقرآن وهو مثل قوله آنفاً { لمن شاء منكم أن يتقدم أو يتأخر } [ المدثر : 37 ] وقوله في سورة المزمل ( 19 ) { فمن شاء اتخذ إلى ربّه سبيلاً }وهو إنذار للناس بأن التذكر بالقرآن يحصلُ إذا شاؤوا التذكر به . والمشيئة تستدعي التأمل فيما يخلصهم من المؤاخذة على التقصير وهم لا عذر لهم في إهمال ذلك ، وقد تقدم في سورة المزمل .

{ فَمَنْ شَاءَ ذَكَرَهُ } لأنه قد بين له السبيل، ووضح له الدليل.

أي اتعظ به .

Advice, howsoever reasonable and well-supported by arguments, can be effective only when the hearer is serious about it. If the hearer is not serious, the advice will not reach his heart. Such arguments as deeply move a serious-minded person, will only cause a frivolous person to engage in meaningless discussions.

فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِيْنَ (So what has happened to them that they are turning away from the Reminder... 74:49) The word tadhkirah (Reminder), in this context, refers to the Holy Qur'an, because the word literally signifies a 'reminder or something that reminds'. The Qur'an is unique in reminding Allah's attributes of perfection, His mercy and wrath, and the reward and punishment. Towards the end, the verse 54 has explained that the 'Reminder' is the Holy Qur'an that is rejected by them. The allergy of the infidels against the Holy Qur'an has been mentioned in verses 50 and 51 in the following words, فَرَّتْ مِنْ قَسْوَرَةٍ كَاَنَّهُمْ حُمُرٌ مُّسْتَنْفِرَةٌ "as if they were wild donkeys, fleeing from a lion?" The word qaswarah used in verse 51 has two meanings: [ 1] a 'lion'; and [ 2] an 'archer' or a 'hunter'. Both meanings have been reported from the noble Companions.

(So whosoever will may heed) may take admonition.

What will take place in the Discussion between the People of Paradise and the People of the Hellfire Allah informs that, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ (Every person is a pledge for what he has earned,) meaning, bound to his deed on the Day of Judgement. Ibn `Abbas and others have said this. إِلاَّ أَصْحَـبَ الْيَمِينِ (Except those on the Right.) For verily, they will be فِى جَنَّـتٍ يَتَسَآءَلُونَ - عَنِ الْمُجْرِمِينَ (In Gardens they will ask one another, about criminals (and they will say to them)) meaning, while they are in lofty rooms they will ask the criminals, who will be in the lowest levels (of Hell), saying to them, مَا سَلَكَكُمْ فِى سَقَرَ - قَالُواْ لَمْ نَكُ مِنَ الْمُصَلِّينَ - وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ ("What has caused you to enter Hell" They will say: "We were not of those who used to offer the Salah, nor did we feed the poor.") meaning, `we did not worship Allah, nor did we do good to His creatures of our own species (i.e., other people).' وَكُنَّا نَخُوضُ مَعَ الُخَآئِضِينَ (And we used to speak falsehood with vain speakers.) meaning, `we used to speak about what we had no knowledge of.' Qatadah said, "It means that every time someone went astray we would go astray with them." وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ - حَتَّى أَتَـنَا الْيَقِينُ (And we used to deny the Day of Recompense, until the certainty (Al-Yaqin) came to us.) meaning, death. This is as Allah says, وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (And worship your Lord until there comes unto you the certainty.) (15:99) The Messenger of Allah ﷺ said, «أَمَّا هُوَ يعني عثمان بن مظعون فَقَدْ جَاءَهُ الْيَقِينُ مِنْ رَبِّه» (Concerning him verily, Al-Yaqin (death) came to him from his Lord.)" Allah then says, فَمَا تَنفَعُهُمْ شَفَـعَةُ الشَّـفِعِينَ (So no intercession of intercessors will be of any use to them.) meaning, whoever has these characteristics, then the intercession of whoever tries to intercede for him will be of no benefit on the Day of Judgement. This is because intercession is only useful if the conditions for it are met. However, whoever comes before Allah as a disbeliever on the Day of Judgement, then he will get the Hellfire and there is no way of avoiding it. He will abide in it (Hell) forever. The Disapproval of the Disbelievers' Rejection and Their Position Then Allah says, فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ (Then what is wrong with them that they turn away from admonition) meaning, `what is wrong with these disbelievers who are turning away from what you are calling them to and reminding them of' كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ - فَرَّتْ مِن قَسْوَرَةٍ (As if they were wild donkeys. Fleeing from a Qaswarah.) meaning, as if they were fleeing from the truth and turning away from it, like a wild donkey when it flees from something that is trying to catch it, like a lion. This was said by Abu Hurayrah. Hammad bin Salamah reported from `Ali bin Zayd who reported from Yusuf bin Mihran who narrated that Ibn `Abbas said, "It (Qaswarah) is the lion in the Arabic language. It is called Qaswarah in the Abyssinian language, Sher in the Persian language and Awba in the Nabtiyyah (Nabatean) language." Concerning Allah's statement, بَلْ يُرِيدُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُؤْتَى صُحُفاً مُّنَشَّرَةً (Nay, everyone of them desires that he should be given pages spread out.) meaning, each one of these idolators wants to have a book revealed to him as Allah revealed to the Prophet . Mujahid and others have said this. This is similar to Allah's statement, وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ (And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah ﷺ had received." Allah knows best with whom to place His Message.) (6:124) It is reported in a narration from Qatadah that he said, "They want to be declared innocent (on the Day of Judgement) without having to do any deeds." Then Allah says, كَلاَّ بَل لاَّ يَخَافُونَ الاٌّخِرَةَ (Nay! But they fear not the Hereafter.) meaning, they were only corrupted by their lack of faith in it and their rejection of its occurrence. The Qur'an is a Reminder Then Allah says, كَلاَّ إِنَّهُ تَذْكِرَةٌ (Nay, verily, this is an admonition.) meaning, truly the Qur'an is a reminder. فَمَن شَآءَ ذَكَرَهُ وَمَا يَذْكُرُونَ إِلاَّ أَن يَشَآءَ اللَّهُ (So, whosoever wills receives admonition (from it)! And they will not receive admonition unless Allah wills;) This is similar to Allah's statement, وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ (And you cannot will unless Allah wills.) (81:29) Concerning Allah's statement, هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ (He is the One, deserving the Taqwa and He is the One Who forgives.) This means that He deserves to be feared and He is eligible to forgive the sin of whoever turns to Him and repents. This was said by Qatadah. This is the end of the Tafsir of Surat Al-Muddaththir, all praise and thanks are due to Allah. ffer the Salah, nor did we feed the poor.") meaning, `we did not worship Allah, nor did we do good to His creatures of our own species (i.e., other people).' وَكُنَّا نَخُوضُ مَعَ الُخَآئِضِينَ (And we used to speak falsehood with vain speakers. peakersieA ھ The Qur'an is a Reminder Then Allah says, كَلاَّ إِنَّهُ تَذْكِرَةٌ (Nay, verily, this is an admonition.) meaning, truly the Qur'an is a reminder. فَمَن شَآءَ ذَكَرَهُ وَمَا يَذْكُرُونَ إِلاَّ أَن يَشَآءَ اللَّهُ (So, whosoever wills receives admonition (from it)! And they will not receive admonition unless Allah wills;) This is similar to Allah's statement, وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ (And you cannot will unless Allah wills.) (81:29) Concerning Allah's statement, هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ (He is the One, deserving the Taqwa and He is the One Who forgives.) This means that He deserves to be feared and He is eligible to forgive the sin of whoever turns to Him and repents. This was said by Qatadah. This is the end of the Tafsir of Surat Al-Muddaththir, all praise and thanks are due to Allah.