بسم الله الرحمن الرحيم

Transcription
Bismi Allahi alrrahmani alrraheemi
Edip-Layth
In the name of God, the Gracious, the Compassionate.
The Monotheist Group
In the name of God, the Almighty, the Merciful.
Muhammad Asad
In the name of God, The Most Gracious, The Dispenser of Grace:
Rashad Khalifa
In the name of GOD, Most Gracious, Most Merciful. ,
Shabbir Ahmed
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Çeviriyazı
Bismillâhir rahmânir rahîm.
Edip Yüksel
Rahman, Rahim Allah'ın ismiyle
Yaşar Nuri Öztürk
Rahman ve Rahim Allah'ın adıyla...
Muhammed Esed
RAHMÂN, RAHÎM ALLAH ADINA
Ali Bulaç
Rahman ve Rahim olan Allah'ın adıyla

74:1 يايها المدثر

74:1 yayha almdśr
Transcription (English)
74:1 Ya ayyuha almuddaththiru
Edip-Layth (Quran: A Reformist Translation)
74:1 O you hidden one.1

Note 1

The All-Wise God, though He revealed the Quran to Muhammed about 14 centuries ago, kept its mathematical miracle as a gift to our times.

Rashad Khalifa, an Egyptian biochemist living in the USA, did not have any knowledge that his curiosity regarding the meaning of the alphabet letters that initialize 29 chapters of the Quran would end up with the discovery of its mathematical system. His computerized study that started in 1969 gave its fruits in early 1974 by the discovery of the 14-century-old SECRET. The discovery of this code opened a new era that has been changing the paradigm of those who do not turn off the circuits of their brains in matters related to God. This discovery provided very powerful verifiable and falsifiable evidence for God's existence, His communication with us, and the fulfillment of a great prophecy. Besides, it saved monotheists from the contradiction of trusting past generations regarding the Quran, knowing that they have fabricated, narrated and followed volumes of man-made teachings, demonstrated ignorance, distorted the meaning of the Quranic words, and glorified gullibility and sheepish adherence to the fatwas of clerics.

If the Code 19 was going to provide strong evidence for the existence of God and for the authenticity of the Quran, then it is reasonable to expect that the identity of the discoverer and the time of the discovery would not be coincidental. Indeed, the events have demonstrated a prophetic design in the timing of this miraculous mathematical design.

The number 19 is mentioned only in a chapter known as "The Hidden," the 74th chapter of the Quran. Juxtaposing these two numbers yields 1974, exactly the year in which the code was deciphered. (Calendar based on the birth of Jesus and the solar year are accepted by the Quran as units of calculating time. See, 19:33; 43:61; 18:24. Besides, this is the most commonly used calendar in the world.) If we multiply these two numbers, 19x74, we end up with 1406, the exact number of lunar years between the revelation of the Quran and the discovery of the code.

In January 31, 1990, Rashad Khalifa was assassinated in Tucson, Arizona, by a terrorist group affiliated with al-Qaida. Ironically, soon after his departure, ignorant people started idolizing him and created a cult distorting his message of strict monotheism. Also See 27:82; 40:28; 72:19. For further information on this historical discovery, see the Appendix On it is Nineteen.

The Monotheist Group (The Quran: A Monotheist Translation)
74:1 O you who are cloaked.
Muhammad Asad (The Message Of Quran)
74:1 O THOU [in thy solitude] enfolded!1

Note 1
The expression muddaththir (an abbreviated form of mutadaththir) signifies "one who is covered [with something]" or "enfolded [in something]"; and all philologists point out that the verb dathara, from which the above participial noun is derived, may equally well have a concrete or abstract connotation. Most of the commentators understand the phrase "O thou enfolded one" in its literal, concrete sense, and assume that it refers to the Prophet's habit of covering himself with a cloak or blanket when he felt that a revelation was about to begin. Razi, however, notes that this apostrophe may well have been used metaphorically, as an allusion to Muhammad's intense desire for solitude before the beginning of his prophetic mission (cf. introductory note to surah 96): and this, according to Razi, would explain his being thus addressed in connection with the subsequent call, "Arise and warn" - i.e., "Give now up thy solitude, and stand up before all the world as a preacher and warner."
Rashad Khalifa (The Final Testament)
74:1 O you hidden secret.,1

Note 1
God's infinite wisdom willed to reveal the Quran through Muhammad, while the Quran's awesome 19-based mathematical miracle was revealed throughGod's Messenger of the Covenant 1406 lunar years after revelation of theQuran (1406=19x74 & 1974 AD was the Solar Year of discovery). In retrospect,we realize that the whole sura refers to the Quran's 19-based miracle( Appendix 1 &2)
Shabbir Ahmed (Quran As It Explains Itself)
74:1 O You founder of the most Benevolent Order!1

Note 1


This is the 74th Surah of the Qur’an. It has 56 verses. Like the previous Surah, Al-Muddaththir is usually given a very feeble meaning unbecoming of the exalted Prophet - that Al-Muddaththir is the man who cloaks himself in hiding.In fact, it is a title of great honor.



Muddaththir signifies a man who sets things in order beyond regional and spatial boundaries. It also indicates a man of impeccable character. In addition, it refers to a fearless rider who jumps upon a moving horse. Keeping all these meanings in mind Al-Muddaththir is the title of Muhammad (S) - A man of flawless character who has been entrusted with setting the house of humanity to order. And he will do it fast (jumping on the moving horse). The matchless personality of the exalted Prophet was entrusted with establishing a most Benevolent Social Order in the world. He achieved the results with lightning speed and the entire humanity since then has been consciously or unconsciously moving along with the Qur’anic Principles.



This Surah has the characteristic of embracing almost all the basic tenets of Islam, giving us a glimpse of the Big Picture of the Qur’an.



With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness



74:2 قم فانذر

74:2 qm fanźr
Transcription (English)
74:2 Qum faanthir
Edip-Layth (Quran: A Reformist Translation)
74:2 Stand and warn.
The Monotheist Group (The Quran: A Monotheist Translation)
74:2 Stand and warn.
Muhammad Asad (The Message Of Quran)
74:2 Arise and warn!
Rashad Khalifa (The Final Testament)
74:2 Come out and warn.,
Shabbir Ahmed (Quran As It Explains Itself)
74:2 Rise up to the occasion and post danger signs on the highway of Life.

74:3 وربك فكبر

74:3 wrbk fkbr
Transcription (English)
74:3 Warabbaka fakabbir
Edip-Layth (Quran: A Reformist Translation)
74:3 Your Lord glorify.
The Monotheist Group (The Quran: A Monotheist Translation)
74:3 And your Lord magnify.
Muhammad Asad (The Message Of Quran)
74:3 And thy Sustainer's greatness glorify!
Rashad Khalifa (The Final Testament)
74:3 Extol your Lord.,
Shabbir Ahmed (Quran As It Explains Itself)
74:3 Establish the greatness of your Lord on earth!

74:4 وثيابك فطهر

74:4 wśyabk fThr
Transcription (English)
74:4 Wathiyabaka fatahhir
Edip-Layth (Quran: A Reformist Translation)
74:4 Your garments purify.2

Note 2

What could the metaphorical message of this verse be?

The Monotheist Group (The Quran: A Monotheist Translation)
74:4 And purify your garments.
Muhammad Asad (The Message Of Quran)
74:4 And thine inner self purify!2

Note 2
Lit., "thy garments (thiyab) purify": but almost all the classical commentators point out that the noun thawb and its plural thiyab is often metonymically applied to that which a garment encloses, i.e., a person's "body" or, in a wider sense, his "self' or his "heart", or even his "spiritual state" or "conduct" (Taj al-'Arus). Thus, commenting on the above verse, Zamakhshari draws the reader's attention to the well-known idiomatic phrases tahir ath-thiyab (lit., "one who is clean in his garments") and danis ath-thiyab ("one who is filthy in his garments"), and stresses their tropical significance of "free from faults and vices" and "vicious and perfidious", respectively. Razi states with approval that "according to most of the [earlier] commentators, the meaning [of this verse] is, 'purify thy heart of all that is blameworthy' ".
Rashad Khalifa (The Final Testament)
74:4 Purify your garment.,2

Note 2
Quran is the garment containing the secret code. This refers to removing9:128-129.
Shabbir Ahmed (Quran As It Explains Itself)
74:4 Keep a spotless character!2

Note 2
Literally but erroneously here, purify your garments

74:5 والرجز فاهجر

74:5 walrjz fahjr
Transcription (English)
74:5 Waalrrujza faohjur
Edip-Layth (Quran: A Reformist Translation)
74:5 Abandon all that is vile.
The Monotheist Group (The Quran: A Monotheist Translation)
74:5 And abandon that which afflicts.
Muhammad Asad (The Message Of Quran)
74:5 And all defilement shun!
Rashad Khalifa (The Final Testament)
74:5 Forsake what is wrong.,
Shabbir Ahmed (Quran As It Explains Itself)
74:5 Leave alone the opponents. And leave alone friends who are unable to stand up straight in one motion. (‘Rujz’ = A neurological disease in the cattle and camels that prevents them from rising from a sitting position to standing in one smooth, quick and sharp movement).

74:6 ولا تمنن تستكثر

Transcription (English)
74:6 Wala tamnun tastakthiru
Edip-Layth (Quran: A Reformist Translation)
74:6 Do not be greedy.
The Monotheist Group (The Quran: A Monotheist Translation)
74:6 And do not give for a return.
Muhammad Asad (The Message Of Quran)
74:6 And do not through giving seek thyself to gain,3

Note 3
Lit., "and do not bestow favours to obtain increase".
Rashad Khalifa (The Final Testament)
74:6 Be content with your lot.,
Shabbir Ahmed (Quran As It Explains Itself)
74:6 Seek not rivalry in material gains. [30:39, 76:9]

74:7 ولربك فاصبر

74:7 wlrbk faSbr
Transcription (English)
74:7 Walirabbika faisbir
Edip-Layth (Quran: A Reformist Translation)
74:7 To your Lord be patient.
The Monotheist Group (The Quran: A Monotheist Translation)
74:7 And to your Lord be patient.
Muhammad Asad (The Message Of Quran)
74:7 but unto thy Sustainer turn in patience.
Rashad Khalifa (The Final Testament)
74:7 Steadfastly commemorate your Lord.,
Shabbir Ahmed (Quran As It Explains Itself)
74:7 And be steadfast for the Mission of your Lord.

74:8 فاذا نقر فى الناقور

Transcription (English)
74:8 Fa-itha nuqira fee alnnaqoori
Edip-Layth (Quran: A Reformist Translation)
74:8 So when the trumpet is sounded.
The Monotheist Group (The Quran: A Monotheist Translation)
74:8 So when the horn is sounded.
Muhammad Asad (The Message Of Quran)
74:8 And [warn all men that] when the trumpet-call [of resurrection] is sounded,
Rashad Khalifa (The Final Testament)
74:8 Then, when the horn is blown.,
Shabbir Ahmed (Quran As It Explains Itself)
74:8 For when the Trumpet is sounded,

74:9 فذلك يومئذ يوم عسير

Transcription (English)
74:9 Fathalika yawma-ithin yawmunAAaseerun
Edip-Layth (Quran: A Reformist Translation)
74:9 That will be a very difficult day.
The Monotheist Group (The Quran: A Monotheist Translation)
74:9 That will be a very difficult Day.
Muhammad Asad (The Message Of Quran)
74:9 that very Day shall be a day of anguish,
Rashad Khalifa (The Final Testament)
74:9 That will be a difficult day.,
Shabbir Ahmed (Quran As It Explains Itself)
74:9 That will be the Day – A Day of hardship,

74:10 على الكفرين غير يسير

Transcription (English)
74:10 AAala alkafireena ghayruyaseerin
Edip-Layth (Quran: A Reformist Translation)
74:10 Upon the ingrates it will not be easy.
The Monotheist Group (The Quran: A Monotheist Translation)
74:10 Upon the rejecters it will not be easy.
Muhammad Asad (The Message Of Quran)
74:10 not of ease, for all who [now] deny the truth!4

Note 4
Since this is the earliest Qur'anic occurrence of the expression kafir (the above surah having been preceded only by the first five verses of surah 96), its use here - and, by implication, in the whole of the Qur'an - is obviously determined by the meaning which it had in the speech of the Arabs before the advent of the Prophet Muhammad: in other words, the term kafir cannot be simply equated, as many Muslim theologians of post-classical times and practically all Western translators of the Qur'an have done, with "unbeliever" or "infidel" in the specific, restricted sense of one who rejects the system of doctrine and law promulgated in the Qur'an and amplified by the teachings of the Prophet - but must have a wider, more general meaning. This meaning is easily grasped when we bear in mind that the root verb of the participial noun kafir (and of the infinitive noun kufr) is kafara, "he [or "it"] covered [a thing]": thus, in 57:20 the tiller of the soil is called (without any pejorative implication) kafir, "one who covers", i.e., the sown seed with earth, just as the night is spoken of as having "covered" (kafara) the earth with darkness. In their abstract sense, both the verb and the nouns derived from it have a connotation of "concealing" something that exists or "denying" something that is true. Hence, in the usage of the Qur'an - with the exception of the one instance ((in 57:20) where this participial noun signifies a "tiller of the soil" - a kafir is "one who denies [or "refuses to acknowledge"] the truth" in the widest, spiritual sense of this latter term: that is, irrespective of whether it relates to a cognition of the supreme truth - namely, the existence of God - or to a doctrine or ordinance enunciated in the divine writ, or to a self-evident moral proposition, or to an acknowledgment of, and therefore gratitude for, favours received. (Regarding the expression alladhinakafaru, implying conscious intent, see surah 2, note 6.)
Rashad Khalifa (The Final Testament)
74:10 For the disbelievers, not easy.,
Shabbir Ahmed (Quran As It Explains Itself)
74:10 Not of ease, for all who deny the truth.

74:11 ذرنى ومن خلقت وحيدا

Transcription (English)
74:11 Tharnee waman khalaqtu waheedan
Edip-Layth (Quran: A Reformist Translation)
74:11 So leave Me alone with the one I have created.
The Monotheist Group (The Quran: A Monotheist Translation)
74:11 So leave Me alone with he whom I have created.
Muhammad Asad (The Message Of Quran)
74:11 LEAVE Me alone [to deal] with him whom I have created alone,5

Note 5
Or: "…whom I alone have created". The above sentence can be understood in either of these two senses, depending on whether one relates the expression "alone" (wahid) to God - thus stressing His uniqueness as Creator - or to this particular object of His creation, man, who begins and ends his life in a state of utter loneliness (cf. 6:94 and 19:80 and 95). In either case, our attention is drawn to the fact of man's inescapable dependence on God. Beyond that, the phrase in question carries a further meaning, namely, "Leave it to Me alone to decide what to do with him who forgets that I am his Creator and Sustainer" - thus forbidding any human punishment of "those who deny the truth".
Rashad Khalifa (The Final Testament)
74:11 Let Me deal with one I created as an individual.,
Shabbir Ahmed (Quran As It Explains Itself)
74:11 Leave it to Me (My law) alone to decide about him whom I alone have created.3

Note 3
This is another verse forbidding worldly punishment for deniers of the truth or ‘apostates’

74:12 وجعلت له مالا ممدودا

Transcription (English)
74:12 WajaAAaltu lahu malan mamdoodan
Edip-Layth (Quran: A Reformist Translation)
74:12 I gave him abundant wealth.
The Monotheist Group (The Quran: A Monotheist Translation)
74:12 And I gave him abundant wealth.
Muhammad Asad (The Message Of Quran)
74:12 and to whom I have granted resources vast,
Rashad Khalifa (The Final Testament)
74:12 I provided him with lots of money.,
Shabbir Ahmed (Quran As It Explains Itself)
74:12 And then granted him abundant wealth and resources. [73:11]

74:13 وبنين شهودا

74:13 wbnyn şhwda
Transcription (English)
74:13 Wabaneena shuhoodan
Edip-Layth (Quran: A Reformist Translation)
74:13 Children to bear witness.
The Monotheist Group (The Quran: A Monotheist Translation)
74:13 And sons to bear witness.
Muhammad Asad (The Message Of Quran)
74:13 and children as [love's] witnesses,
Rashad Khalifa (The Final Testament)
74:13 And children to behold.,
Shabbir Ahmed (Quran As It Explains Itself)
74:13 And children and party abiding in his presence.

74:14 ومهدت له تمهيدا

74:14 wmhdt lh tmhyda
Transcription (English)
74:14 Wamahhadtu lahu tamheedan
Edip-Layth (Quran: A Reformist Translation)
74:14 I made everything comfortable for him.
The Monotheist Group (The Quran: A Monotheist Translation)
74:14 And I made everything comfortable for him.
Muhammad Asad (The Message Of Quran)
74:14 and to whose life I gave so wide a scope:6

Note 6
Lit., "for whom I have spread [all] out in a [wide] spread" - i.e., "whom I have endowed with potentialities far beyond those open to other living beings".
Rashad Khalifa (The Final Testament)
74:14 I made everything easy for him.,
Shabbir Ahmed (Quran As It Explains Itself)
74:14 And made life comfortable for him like a cradle.

74:15 ثم يطمع ان ازيد

74:15 śm yTmA an azyd
Transcription (English)
74:15 Thumma yatmaAAu an azeeda
Edip-Layth (Quran: A Reformist Translation)
74:15 Then he wishes that I give more.
The Monotheist Group (The Quran: A Monotheist Translation)
74:15 Then he is greedy, wanting that I give more.
Muhammad Asad (The Message Of Quran)
74:15 and yet, he greedily desires that I give yet more!
Rashad Khalifa (The Final Testament)
74:15 Yet, he is greedy for more.,
Shabbir Ahmed (Quran As It Explains Itself)
74:15 But he keeps increasing in greed, desiring more and more.

74:16 كلا انه كان لءايتنا عنيدا

Transcription (English)
74:16 Kalla innahu kana li-ayatinaAAaneedan
Edip-Layth (Quran: A Reformist Translation)
74:16 No. He was stubborn to Our signs.
The Monotheist Group (The Quran: A Monotheist Translation)
74:16 No. He was stubborn to Our revelations.
Muhammad Asad (The Message Of Quran)
74:16 Nay, verily, it is against Our messages that he knowingly, stubbornly sets himself7

Note 7
Lit., "he is wont (kana) to set himself". The noun anid, derived from the verb anada, denotes "one who opposes or rejects something that is true, knowing it to be true" (Lisan al-Arab). The element of human contrariness and stubbornness is implied in the use of the auxiliary verb kana, which indicates here a permanently recurring phenomenon despite its past-tense formulation. I am, therefore of the opinion that verses 18-25, although ostensibly formulated in the past tense, must also be rendered in the present tense.
Rashad Khalifa (The Final Testament)
74:16 He stubbornly refused to accept these proofs.,
Shabbir Ahmed (Quran As It Explains Itself)
74:16 Nay, he has been a stubborn opponent of Our revelations.

74:17 سارهقه صعودا

74:17 sarhqh SAwda
Transcription (English)
74:17 Saorhiquhu saAAoodan
Edip-Layth (Quran: A Reformist Translation)
74:17 I will exhaust him in climbing.
The Monotheist Group (The Quran: A Monotheist Translation)
74:17 I will exhaust him in ascending.
Muhammad Asad (The Message Of Quran)
74:17 [and so] I shall constrain him to endure a painful uphill climb!8

Note 8
In combination with the verb urhiquhu ("I shall constrain him to endure"') the term sa'ud (lit., "ascent" or "climb"') has the tropical connotation of something extremely difficult, painful or distressing. In the above context, it is an allusion to the loss of all instinctive innocence - and, hence, to the individual and social suffering - which unavoidably follows upon man's wilful neglect of moral and spiritual truths ("God's messages") in this world, and bars his spiritual development in the life to come.
Rashad Khalifa (The Final Testament)
74:17 I will increasingly punish him.,
Shabbir Ahmed (Quran As It Explains Itself)
74:17 I will cause him to walk an exhausting uphill climb.

74:18 انه فكر وقدر

74:18 anh fkr wqdr
Transcription (English)
74:18 Innahu fakkara waqaddara
Edip-Layth (Quran: A Reformist Translation)
74:18 He thought and he analyzed.
The Monotheist Group (The Quran: A Monotheist Translation)
74:18 He thought and he analyzed.
Muhammad Asad (The Message Of Quran)
74:18 Behold, [when Our messages are conveyed to one who is bent on denying the truth,] he reflects and meditates [as to how to disprove them] –
Rashad Khalifa (The Final Testament)
74:18 For he reflected, then decided.,
Shabbir Ahmed (Quran As It Explains Itself)
74:18 He thought and he determined.

74:19 فقتل كيف قدر

74:19 fqtl kyf qdr
Transcription (English)
74:19 Faqutila kayfa qaddara
Edip-Layth (Quran: A Reformist Translation)
74:19 So woes to him for how he analyzed.
The Monotheist Group (The Quran: A Monotheist Translation)
74:19 So woe to him for how he thought.
Muhammad Asad (The Message Of Quran)
74:19 and thus he destroys himself,9 the way he meditates:

Note 9
The expression qutila reads, literally, "he has been killed" or, as an imprecation, "may he be killed". Since a literal rendering of this expression - whether conceived as a statement of fact or an imprecation - would be meaningless here, many commentators (Tabari among them) understand it as signifying "he is rejected from God's grace" (lu'ina), i.e., "killed" spiritually by his own action or attitude; hence my rendering, "he destroys himself".
Rashad Khalifa (The Final Testament)
74:19 Miserable is what he decided.,
Shabbir Ahmed (Quran As It Explains Itself)
74:19 Woe to him! How he determined.

74:20 ثم قتل كيف قدر

74:20 śm qtl kyf qdr
Transcription (English)
74:20 Thumma qutila kayfa qaddara
Edip-Layth (Quran: A Reformist Translation)
74:20 Then woe to him for how he analyzed.
The Monotheist Group (The Quran: A Monotheist Translation)
74:20 Then woe to him for how he thought.
Muhammad Asad (The Message Of Quran)
74:20 yea, he destroys himself, the way he meditates!
Rashad Khalifa (The Final Testament)
74:20 Miserable indeed is what he decided.,
Shabbir Ahmed (Quran As It Explains Itself)
74:20 Woe to him again! How he determined.

74:21 ثم نظر

74:21 śm nZr
Transcription (English)
74:21 Thumma nathara
Edip-Layth (Quran: A Reformist Translation)
74:21 Then he looked.
The Monotheist Group (The Quran: A Monotheist Translation)
74:21 Then he looked.
Muhammad Asad (The Message Of Quran)
74:21 and then he looks [around for new arguments],
Rashad Khalifa (The Final Testament)
74:21 He looked.,
Shabbir Ahmed (Quran As It Explains Itself)
74:21 And then he looked around.

74:22 ثم عبس وبسر

74:22 śm Abs wbsr
Transcription (English)
74:22 Thumma AAabasa wabasara
Edip-Layth (Quran: A Reformist Translation)
74:22 Then he frowned and scowled.
The Monotheist Group (The Quran: A Monotheist Translation)
74:22 Then he frowned and became bad tempered.
Muhammad Asad (The Message Of Quran)
74:22 and then he frowns and glares,10

Note 10
I.e., he becomes emotionally involved because he suspects in his heart that his arguments are weak (Razi).
Rashad Khalifa (The Final Testament)
74:22 He frowned and whined.,
Shabbir Ahmed (Quran As It Explains Itself)
74:22 Then he frowned and glared.

74:23 ثم ادبر واستكبر

74:23 śm adbr wastkbr
Transcription (English)
74:23 Thumma adbara waistakbara
Edip-Layth (Quran: A Reformist Translation)
74:23 Then he turned away in arrogance.
The Monotheist Group (The Quran: A Monotheist Translation)
74:23 Then he turned away and was arrogant.
Muhammad Asad (The Message Of Quran)
74:23 and in the end he turns his back [on Our message], and glories in his arrogance,11

Note 11
See 96:6.
Rashad Khalifa (The Final Testament)
74:23 Then he turned away arrogantly.,
Shabbir Ahmed (Quran As It Explains Itself)
74:23 And then he turned away in pride.

74:24 فقال ان هذا الا سحر يؤثر

Transcription (English)
74:24 Faqala in hatha illa sihrunyu/tharu
Edip-Layth (Quran: A Reformist Translation)
Prophecy Fulfilled74:24 He said, "This is nothing but an impressive magic."
The Monotheist Group (The Quran: A Monotheist Translation)
74:24 So he said: "This is nothing except the magic of old."
Muhammad Asad (The Message Of Quran)
74:24 and says, "All this is mere spellbinding eloquence handed down [from olden times]!12

Note 12
The term sihr, which usually denotes "sorcery" or "magic", primarily signifies "the turning of something from its proper [or "natural"] state of being into another state"; hence, it is often applied to the fascination or enchantment caused by exceptional, "spellbinding" eloquence (Taj al-'Arus). In its pejorative sense - as used by deniers of the truth to describe a divine message - it has also the connotation of wilful deception" or "delusion".
Rashad Khalifa (The Final Testament)
74:24 He said, "This is but clever magic!,
Shabbir Ahmed (Quran As It Explains Itself)
74:24 And said, "All this is a remnant of ancient magic.

74:25 ان هذا الا قول البشر

74:25 an hźa ala qwl albşr
Transcription (English)
74:25 In hatha illa qawlu albashari
Edip-Layth (Quran: A Reformist Translation)
74:25 "This is nothing but the words of a human."
The Monotheist Group (The Quran: A Monotheist Translation)
74:25 "This is nothing except the saying of a human being."
Muhammad Asad (The Message Of Quran)
74:25 This is nothing but the word of mortal man!"
Rashad Khalifa (The Final Testament)
74:25 "This is human made.",
Shabbir Ahmed (Quran As It Explains Itself)
74:25 This is nothing but the speech of a human.”

74:26 ساصليه سقر

74:26 saSlyh sqr
Transcription (English)
74:26 Saosleehi saqara
Edip-Layth (Quran: A Reformist Translation)
74:26 I will cast him in the Saqar.
The Monotheist Group (The Quran: A Monotheist Translation)
74:26 I will cast him in the scorching heat.
Muhammad Asad (The Message Of Quran)
74:26 [Hence,] I shall cause him to endure hell-fire [in the life to come]!13

Note 13
This is unquestionably the earliest instance of the term saqar ("hell-fire"'), one of the seven metaphorical names given in the Qur'an to the concept of the suffering in the hereafter which man brings upon himself by sinning and deliberately remaining blind and deaf, in this world, to spiritual truths (cf. surah 15, note 33). The allegorical character of this and all other Qur'anic descriptions of man's condition and destiny in the hereafter is clearly alluded to in the subsequent verse as well as in verses 28 ff.
Rashad Khalifa (The Final Testament)
74:26 I will commit him to retribution.,
Shabbir Ahmed (Quran As It Explains Itself)
74:26 I shall soon cast him into Saqar.

74:27 وما ادرىك ما سقر

74:27 wma adryk ma sqr
Transcription (English)
74:27 Wama adraka ma saqaru
Edip-Layth (Quran: A Reformist Translation)
74:27 Do you know what Saqar is?
The Monotheist Group (The Quran: A Monotheist Translation)
74:27 And do you know what is the scorching heat?
Muhammad Asad (The Message Of Quran)
74:27 And what could make thee conceive what hell-fire is?
Rashad Khalifa (The Final Testament)
74:27 What retribution!,
Shabbir Ahmed (Quran As It Explains Itself)
74:27 Ah, what will convey to you what Saqar is!

74:28 لا تبقى ولا تذر

74:28 la tbqy wla tźr
Transcription (English)
74:28 La tubqee wala tatharu
Edip-Layth (Quran: A Reformist Translation)
74:28 It does not spare nor leave anything.3

Note 3

The Quran does not want us to rush into defining the meaning of the word saqar, since it introduced it with a question followed up by an explanation. Past generations understood it as another word for Hell. After the discovery of the role of 19 in the Quran and fulfillment of the prophecies in this chapter and in other verses of the Quran, now we know that Saqar refers to an intellectual punishment. The extreme allergy and aversion demonstrated by Sunni and Shiite mushriks against the number 19 is part of the prophetic fulfillment of these verses.

The Monotheist Group (The Quran: A Monotheist Translation)
74:28 It does not spare nor leave anything.
Muhammad Asad (The Message Of Quran)
74:28 It does not allow to live, and neither leaves [to die],
Rashad Khalifa (The Final Testament)
74:28 Thorough and comprehensive.,
Shabbir Ahmed (Quran As It Explains Itself)
74:28 A fire that lets not live and lets not die.4

Note 4
Fire of Regret, Remorse, Anguish

74:29 لواحة للبشر

74:29 lwaHẗ llbşr
Transcription (English)
74:29 Lawwahatun lilbashari
Edip-Layth (Quran: A Reformist Translation)
74:29 Manifest to all the people.4

Note 4

This verse, like many of the verses and words in this chapter, before 1974 had multiple meanings (mutashabih) and commentators were aware of them. Though all commentators knew the primary meaning of this verse to be "manifest to all the people," few of them mentioned it in their commentaries, and most of them chose the alternative meaning, "scorching the skin." Some, picked a mixture and preferred "scorching humans." Commentators who lived in pre-1974 had an excuse to use ‘scorch’ and ‘burn,’ but after the discovery of the secret, after the prophecy of this chapter was unveiled, translators and commentators have no excuse for repeating the misunderstanding of previous generations.

We translate the word bashar as "humans" while many classic commentaries rendered it as "skin." The Quran uses it invariably for humans. For instance, it used for humans just two verses down, at the end of verse 31. The word we render as "manifest" or "succeeding tablets/screens," is lawaha and the Quran never use it to mean "scorching," "burning" or "shriveling." See 7:145; 54:13; 75:22.

After learning the discovery of the mathematical system based on the number 19, it takes a blindness and bigotry in the magnitude of miracle to not see the obvious meaning and implication of this verse. Those who assert that the only response the Lord of the Universe could give to a skeptic who challenged the authenticity of His word is to tell such a skeptic, "I will throw you in fire and scorch you!", do not appreciate God as He should be appreciated. These people can accept a God who can produce the best literary work, but they cannot accept Him as the ultimate mathematician and advocate. They see hell, fire and smoke in verses where an amazing intellectual piece of evidence is prophesied. See 6:91; 22:74; 39:67. For a comparative discussion of this verse, see the Sample Comparisons section in the Introduction.

The Monotheist Group (The Quran: A Monotheist Translation)
74:29 A signal to human beings.
Muhammad Asad (The Message Of Quran)
74:29 making [all truth] visible to mortal man.14

Note 14
Most of the commentators interpret the above elliptic phrase in the sense of "changing the appearance of man" or "scorching the skin of man". The rendering adopted by me, on the other hand, is based on the primary significance of the verb laha - "it appeared", "it shone forth" or "it became visible". Hence, the primary meaning of the intensive participial noun lawwah is "that which makes [something] visible". In the above context, it relates to the sinner's belated cognition of the truth, as well as to his distressing insight into his own nature, his past failings and deliberate wrongdoings, and the realization of his own responsibility for the suffering that is now in store for him: a state neither of life nor of death (cf. 87:12).
Rashad Khalifa (The Final Testament)
74:29 Obvious to all the people.,
Shabbir Ahmed (Quran As It Explains Itself)
74:29 Visibly written on the tablet of an individual’s life,

74:30 عليها تسعة عشر

74:30 Alyha tsAẗ Aşr
Transcription (English)
74:30 AAalayha tisAAata AAashara
Edip-Layth (Quran: A Reformist Translation)
74:30 On it is nineteen.5

Note 5

I have presented and discussed the many details of this physical, verifiable and falsifiable miracle in a Turkish book titled Üzerinde 19 Var (On it is Nineteen) and its improved English version is published under the title, NINETEEN: God's Signature in Nature and Scripture. In fact, you do not need to read that book to witness the great miracle for yourself. All you need is to hear that the literal and numeral units of the Quran are designed according to a mathematical system based on code 19. If you do your research objectively, with a critical mind, you will discover many features that already have been discovered and witnessed by many. You should also be informed about two extreme reactions and groups. The majority of the followers of hadith and sunna have a great allergy and aversion against this number. Their blood pressure goes up when they hear the number 19. They are quick in repeating excuses, or false claims made by their scholars. Another group, however, entails the manipulators and innumerates who are too gullible and too eager to discover even more examples. They are somehow impressed by the pattern of 19 in the Quran, but because of their lack of comprehension of the laws of probability and solid base in mathematics, they juggle with numbers in an arbitrary and anecdotal fashion and come up with many so-called miracles.

A careful and objective reader will notice that short verses build and prepare the reader to verse 74:30 and the verses afterwards describe the function of the number 19 and the reaction of people to it. Verse 74:30 is the longest verse in the Quran in proportion to the average length of verses in the chapters they belong. The reader, at the start, encounters "the hidden one" and is informed about a typical profile of an arrogant and ignorant antagonist with a fast paced series of short descriptions that lead to a question and an enigmatic answer in 74:30. The enigma is described in cryptic, yet prophetic words of in 74:31. Later, following a powerful emphasis on the importance of the prophecy, verse 74:37 describes those who would witness the prophetic fulfillment of these verses as "progressive" and depicts those who deprive themselves from such a blessing as "regressive" people. The rest of the chapter elaborates on the characteristics of two groups and connects them to their reaction to the prophetic message (ZiKRa).

Many verses of the Quran implicitly or explicitly refer to this prophetic event that will be witnessed only by those who are appreciative. For instance, see 1:1; 2:2; 2:118; 6:4; 6:25; 6:67; 6:104; 6:158; 7:146; 10:1; 10:20; 12:1; 13:1; 13:38; 15:1; 15:9; 17:88; 20:133; 25:4; 26:1; 27:1; 27:82; 27:93; 28:1; 29:1; 29:50; 31:1; 38:1; 38:29; 38:87; 40:44; 40:78; 41:53; 46:10; 54:1; 59:21; 72:28; 78:27; 83:7; 98:4. Also, see 4:82 and 13:38. We highly recommend Rashad's book, Quran: Visual Presentation of the Miracle, which is available at amazon.com. For the details of this extraordinary and intricate mathematical design, new discoveries, and refutations of major criticism see: NINETEEN: God's Signature in Nature and Scripture, Edip Yuksel, Brainbow Press, 2009.

Also, see 2:1; 2:6 and 7:180.

The Monotheist Group (The Quran: A Monotheist Translation)
74:30 Upon it is nineteen.
Muhammad Asad (The Message Of Quran)
74:30 Over it are nineteen [powers].15

Note 15
Whereas most of the classical commentators are of the opinion that the "nineteen"' are the angels that act as keepers or guardians of hell, Razi advances the view that we may have here a reference to the physical, intellectual and emotional powers within man himself: powers which raise man potentially far above any other creature, but which, if used wrongly, bring about a deterioration of his whole personality and, hence, intense suffering in the life to come. According to Razi, the philosophers (arbab al-hikmah) identify these powers or faculties with, firstly, the seven organic functions of the animal - and therefore also human - body (gravitation, cohesion, repulsion of noxious foreign matter, absorption of beneficent external matter, assimilation of nutrients, growth, and reproduction); secondly, the five "external" or physical senses (sight, hearing, touch, smell and taste); thirdly, the five "internal" or intellectual senses., defined by Ibn Sina - on whom Razi apparently relies - as (1) perception of isolated sense-images, (2) conscious apperception of ideas, (3) memory of sense-images, (4) memory of conscious apperceptions, and (5) the ability to correlate sense-images and higher apperceptions; and, lastly, the emotions of desire or aversion (resp. fear or anger), which have their roots in both the "external" and "internal" sense-categories - thus bringing the total of the powers and faculties which preside over man's spiritual fate to nineteen. In their aggregate, it is these powers that confer upon man the ability to think conceptually, and place him, in this respect, even above the angels (cf. 2:30 ff. and the corresponding notes; see also the following note).
Rashad Khalifa (The Final Testament)
The Quran's Common Denominator74:30 Over it is nineteen.,3

Note 3
This ``One of the great miracles'' provides the first physical evidence that the Quran is God's message to the world. This 19-based miracle isdetailed in Appendix1.
Shabbir Ahmed (Quran As It Explains Itself)
74:30 Over which are nineteen.5

Note 5
Arbitrarily, the following might be worth considering: On the tablet of human life are inscribed nineteen several patterns of behavior that lead to the fire. They could be the telltale signs written on the tablet of an individual’s life. The intelligent reader may reflect on those patterns and reach one’s own conclusions. According to my humble understanding, some patterns of behavior that lead to the Hellfire could be: SHIRK = Associating others with God. Accepting human authorities parallel to Divine revelation. Sectarianism. Idol worship in any form. Being content with manmade systems. Worshiping graves, saints, ancestors or one's own desires. Blind following or accepting religious information without discernment. Failing to use the Divine Word as the Criterion. ITHM = Actions that deplete individual and collective potential. Destroying human lives. Lewd behavior. Discouraging productive work. Causing fear or grief by any means. Indulgence in pursuit of material pleasure. 3. ‘UDWAN = Creating wedges of discord between people. Causing dissension. Spreading disorder and corruption. Promoting racial, sectarian and nationalistic hatred. ISRAAF = Wasting resources or one’s own ‘self’. Crossing limits. Moving away from moderation. Committing excesses in any aspect of life including Religion. Defying Moral Values given in the Qur’an. Using intoxicants that waste the human ‘self’. M’ASIAH = Disobedience of Divine Commands as given in the Qur’an. Rebelling against God and the rightly guided Central Authority. SAYYEH = Destabilizing the lives of others. Failing to fulfill the rights of others. Injustice. Inequity. Deceiving in business or other dealings. Falling short in discharging duties. Nepotism. ZULM = Relegating the truth or displacing anything from its rightful place. Oppressing people. Violating human rights. Hurting others or one’s own ‘self’. Doing wrong to God's creatures and environment. Enslaving bodies and minds. IFK = Backbiting. Evil scheming. Defaming. Undue criticism. Fault finding. Slandering. Presenting the 'heard' as 'seen'. Alarmist behavior. ZANN = False assumptions about people. Condemnation without investigation. Falling for superstitions. Belittling the truth. Following conjecture. Staying out of touch with reality. JURM = Stealing the fruit of others’ labor. Violating human rights. Living subhuman life. Witnessing for falsehood. Depriving others from their rights. Devouring others' possessions. Not giving share where it is due. TAKABBUR = False pride. Arrogance. Self-glorification. Holding others in contempt. Refusing to learn and unlearn. Insisting on blind following. Refusing to admit fault. Being forward before the messages of God. Mocking the truth. Deeming to ‘know it all'. Considering material goods higher than moral virtue. GHILL = Harboring malice in the heart. Failing to forgive people. Looking forward to take revenge. Plotting to hurt others. Being hateful. Bearing. GHADHAB = Extreme anger. Letting loose virulent emotions. Succumbing to violent desires. Yelling at others. Intimidating the weak. Losing self-control. Impulsive attitude. TAKZEEB = Belying the Truth. Denying Faith with in practice. BUKHL = Stinginess. Hoarding. Withholding resources from humanity. Apathy toward the needy. Greed. LAGHW = Wasting time. Idle talk. Meaningless assemblies. Conspiring. Senseless play and pastime. SADD = Barring from the path of God. Considering human thoughts superior to Divine revelation. Hindering emigration from the domain of evil. Presenting falsehood as truth. Misleading people with conjecture. Hindering from the Divinely ordained System of Life. JADAL = Disputation = Vain argumentation. Opposing Divine messages. Confounding the truth with falsehood. KUFR = Stubborn denial of the truth. Ingratitude. Concealing the truth. Choosing to live in the darkness of ignorance. Knowingly oppose the truth. Uncritical adherence to ancestral views. Being with the majority without discernment

74:31 وما جعلنا اصحب النار الا ملئكة وما جعلنا عدتهم الا فتنة للذين كفروا ليستيقن الذين اوتوا الكتب ويزداد الذين ءامنوا ايمنا ولا يرتاب الذين اوتوا الكتب والمؤمنون وليقول الذين فى قلوبهم مرض والكفرون ماذا اراد الله بهذا مثلا كذلك يضل الله من يشاء ويهدى من يشاء وما يعلم جنود ربك الا هو وما هى الا ذكرى للبشر

Transcription (English)
74:31 Wama jaAAalna as-habaalnnari illa mala-ikatan wamajaAAalna AAiddatahum illa fitnatan lillatheenakafaroo liyastayqina allatheena ootoo alkitabawayazdada allatheena amanoo eemananwala yartaba allatheena ootoo alkitabawaalmu/minoona waliyaqoola allatheena feequloobihim maradun waalkafiroona mathaarada Allahu bihatha mathalan kathalikayudillu Allahu man yashao wayahdee man yashaowama yaAAlamu junooda rabbika illa huwa wamahiya illa thikra lilbashari
Edip-Layth (Quran: A Reformist Translation)
74:31 We have made the guardians of the fire to be angels/controllers; and We did not make their number except as a test for those who have rejected, to convince those who were given the book, to strengthen the acknowledgment of those who have acknowledged, so that those who have been given the book and those who acknowledge do not have doubt, and so that those who have a sickness in their hearts and the ingrates would say, "What did God mean by this example?" Thus God misguides whoever/whomever He wishes, and He guides whoever/whomever He wishes. None knows your Lord's soldiers except Him. It is but a reminder for people.
The Monotheist Group (The Quran: A Monotheist Translation)
74:31 And We have made the guardians of the Fire to be angels; and We did not make their number except as a test for those who have rejected, so that those who were given the Book would understand, and those who have faith would be increased in faith, and so that those who have been given the Book and the believers do not have doubt, and so that those who have a sickness in their hearts and the rejecters would say: "What did God mean with an example such as this?" It is such that God misguides whom He wishes, and He guides whom He wishes. And none know the soldiers of your Lord except He; and it is but a reminder for human beings.
Muhammad Asad (The Message Of Quran)
74:31 For We have caused none but angelic powers to lord over the fire [of hell];16 and We have not caused their number to be aught but a trial for those who are bent on denying the truth17 - to the end that they who have been granted revelation aforetime might be convinced [of the truth of this divine writ];18 and that they who have attained to faith [in it] might grow yet more firm in their faith; and that [both] they who have been granted the earlier revelation and they who believe [in this one] might be freed of all doubt; and that they in whose hearts is disease19 and the who deny the truth outright might ask, "What does [your] God mean by this parable?"20 In this way God lets go astray him that wills [to go astray], and guides aright him that wills [to be guided].21 And none can comprehend thy Sustainers forces save Him alone: and all this22 is but a reminder to mortal man.

Note 16
Since it is by virtue of his powers of conscious perception and conceptual thinking that man can arrive at a discriminating cognition of good and evil and, thus, rise to great spiritual heights, these powers are described here as "angelic" (lit., "angels" - this being the earliest occurrence of the term malak in the history of Qur'anic revelation). On the other hand, since a neglect or a deliberately wrong use of these angelic powers is at the root of all sinning on the part of man and, therefore, of his suffering in the hereafter, they are spoken of as "the lords (ashab) of the fire [of hell]", which complements the expression "over it"' in the preceding verse.

Note 17
This is apparently an allusion to the allegorical character of this passage, which "those who are bent on denying the truth" are unwilling to recognize as such and, hence, fail to grasp its real purport. By speculating on the reasons which allegedly induced Muhammad - whom they regard as the "author" of the Qur'an - to lay ~tress on one particular number, they tend to take the allegory in a literal sense, thus missing its point entirely.

Note 18
Namely, by being enabled, through an understanding of the above allegory, to appreciate the rational approach of the Qur'an to all questions of faith. The reference to "those who have been granted revelation aforetime is the earliest statement outlining the principle of continuity in mankind's religious experience.

Note 19
I.e., in this instance, the half-hearted ones who, despite their ability to discern between right and wrong, incline towards unbelief.

Note 20
Cf. the identical phrase in 2:26, together with the corresponding note 18. My interpolation, in both these passages, of the word "your" between brackets is necessitated by the fact that it is the unbelievers who ask this question.

Note 21
Or: "God lets go astray whomever He wills, and guides aright whomever He wills" (see surah 14, note 4). The stress on the allegorical nature of the above passage, spoken of as a "parable" (mathal), has here the same purpose as in 2:26- namely, to prevent the followers of the Qur'an from attaching a literal meaning to its eschatological descriptions - a purpose that is unmistakably expressed in the concluding sentence of this passage: "All this is but a reminder to mortal man". (See also next note.)

Note 22
Lit., "it" or "these" - depending on whether the personal pronoun hiya is taken to denote a singular - in which case it would refer to the feminine noun saqar, "hell-fire" (Tabari, Zamakhshari, Baghawi, Ibn Kathir) - or a plural, referring to what Razi pinpoints as "those [Qur'anic] verses dealing with these allegories (hadhihi 'l-mutashabihat)": hence my compromise rendering "all this".
Rashad Khalifa (The Final Testament)
74:31 We appointed angels to be guardians of Hell, and we assigned their number (19) (1) to disturb the disbelievers, (2) to convince the Christians and Jews (that this is a divine scripture), (3) to strengthen the faith of the faithful, (4) to remove all traces of doubt from the hearts of Christians, Jews, as well as the believers, and (5) to expose those who harbor doubt in their hearts, and the disbelievers; they will say, "What did GOD mean by this allegory?" GOD thus sends astray whomever He wills, and guides whomever He wills. None knows the soldiers of your Lord except He. This is a reminder for the people.,
Shabbir Ahmed (Quran As It Explains Itself)
74:31 We have appointed none but angelic powers (universal laws) to be the keepers of the fire. And We have made their number a trial for those who are bent upon denying the truth. This allegory should grant certainty to those who received the scripture before while the believers shall increase in faith. The believers and those who have been given the scripture before shall harbor no doubt about this declaration. The hypocrites and the deniers may say, “What does God mean by this parable?” Thus, God lets go astray him who wills to go astray, and guides him who wills to be guided. And no one knows the forces of your Lord but He. This (Qur’an) is nothing but a Reminder to humans.6

Note 6
See 2:26, 3:7. Those who love to harbor and spread doubt try to give literal meanings to allegories. With increasing knowledge, we have come to understand many of the allegories in their literal meanings, and more is forthcoming. See 41:53 Soon, shall We show them Our signs in the utmost Horizons and within themselves until it becomes obvious to them that this Qur’an is certainly the Truth. Is it not enough that your Lord is Witness to all things including this proclamation? 9:31, 13:31, 14:48, 18:48, 41:53, 48:28, 51:20, 61:9

74:32 كلا والقمر

74:32 kla walqmr
Transcription (English)
74:32 Kalla waalqamari
Edip-Layth (Quran: A Reformist Translation)
74:32 No, by the moon.6

Note 6

For the meaning and function of the Quranic oaths, see 89:5.

The Monotheist Group (The Quran: A Monotheist Translation)
74:32 No, by the moon.
Muhammad Asad (The Message Of Quran)
74:32 NAY, but consider the moon!23

Note 23
This is the earliest Qur'anic instance of the adjurative particle wa used in the sense of a solemn, oathlike assertion - a calling to witness, as it were - meant (as in the expression "by God!") to give weight to a subsequently stated truth or evidence of the truth: hence, I am rendering it here and elsewhere as "consider". In the present case, the truth thus to be stressed is the implied statement that just as the changing phases of the moon and the alternation of night and day are the outcome of God-given, natural laws, so, too, a sinner's suffering in the hereafter is but a natural outcome of his deliberate wrongdoing in this world. (See also note 7 on 2:7.)
Rashad Khalifa (The Final Testament)
74:32 Absolutely, (I swear) by the moon.,
Shabbir Ahmed (Quran As It Explains Itself)
74:32 Nay! The Moon stands witness.

74:33 واليل اذ ادبر

74:33 walyl adbr
Transcription (English)
74:33 Waallayli ith adbara
Edip-Layth (Quran: A Reformist Translation)
74:33 By the night when it passes.
The Monotheist Group (The Quran: A Monotheist Translation)
74:33 And by the night when it withdraws.
Muhammad Asad (The Message Of Quran)
74:33 Consider the night when it departs,
Rashad Khalifa (The Final Testament)
74:33 And the night as it passes.,
Shabbir Ahmed (Quran As It Explains Itself)
74:33 And the Night when it departs.

74:34 والصبح اذا اسفر

74:34 walSbH aźa asfr
Transcription (English)
74:34 Waalssubhi ithaasfara
Edip-Layth (Quran: A Reformist Translation)
74:34 By the morning when it shines.
The Monotheist Group (The Quran: A Monotheist Translation)
74:34 And by the morning when it brightens.
Muhammad Asad (The Message Of Quran)
74:34 and the morn when it dawns!
Rashad Khalifa (The Final Testament)
74:34 And the morning as it shines.,
Shabbir Ahmed (Quran As It Explains Itself)
74:34 And the Dawn as it shines forth.

74:35 انها لاحدى الكبر

74:35 anha laHdy alkbr
Transcription (English)
74:35 Innaha la-ihda alkubari
Edip-Layth (Quran: A Reformist Translation)
74:35 It is one of the great ones.
The Monotheist Group (The Quran: A Monotheist Translation)
74:35 It is one of the great ones.
Muhammad Asad (The Message Of Quran)
74:35 Verily, that [hell-fire) is Indeed one of the great [forewarnings] –
Rashad Khalifa (The Final Testament)
One of the Great Miracles74:35 This is one of the great miracles.,
Shabbir Ahmed (Quran As It Explains Itself)
74:35 This (the fore-going) is one of the greatest allegories (that the revolution is coming in all its splendor).

74:36 نذيرا للبشر

74:36 nźyra llbşr
Transcription (English)
74:36 Natheeran lilbashari
Edip-Layth (Quran: A Reformist Translation)
74:36 A warning to people.
The Monotheist Group (The Quran: A Monotheist Translation)
74:36 A warning to human beings.
Muhammad Asad (The Message Of Quran)
74:36 a warning to mortal man –
Rashad Khalifa (The Final Testament)
74:36 A warning to the human race.,
Shabbir Ahmed (Quran As It Explains Itself)
74:36 This is a forewarning for every human being.

74:37 لمن شاء منكم ان يتقدم او يتاخر

Transcription (English)
74:37 Liman shaa minkum an yataqaddama awyataakhkhara
Edip-Layth (Quran: A Reformist Translation)
74:37 For any among you who wishes to progress or regress.
The Monotheist Group (The Quran: A Monotheist Translation)
74:37 For any among you who wishes to advance or regress.
Muhammad Asad (The Message Of Quran)
74:37 to everyone of you, whether he chooses to come forward or to hang back!24

Note 24
Lit., "any of you who chooses. . .", etc.- i.e., irrespective of whether one has chosen to follow or to disregard the divine call: implying that even true believers may stumble into sinning, and hence need to be warned.
Rashad Khalifa (The Final Testament)
74:37 For those among you who wish to advance, or regress.,
Shabbir Ahmed (Quran As It Explains Itself)
74:37 To every one of you, whether he chooses to advance or to lag behind.

74:38 كل نفس بما كسبت رهينة

Transcription (English)
74:38 Kullu nafsin bima kasabat raheenatun
Edip-Layth (Quran: A Reformist Translation)
74:38 Every person is held by what it earned;
The Monotheist Group (The Quran: A Monotheist Translation)
74:38 Every soul is held by what it earned.
Muhammad Asad (The Message Of Quran)
74:38 [On the Day of Judgment,] every human being will be held in pledge for whatever [evil] he has wrought –
Rashad Khalifa (The Final Testament)
74:38 Every soul is trapped by its sins.,
Shabbir Ahmed (Quran As It Explains Itself)
74:38 Every person is held in pledge for all that he has done. [52:21]

74:39 الا اصحب اليمين

74:39 ala aSHb alymyn
Transcription (English)
74:39 Illa as-haba alyameeni
Edip-Layth (Quran: A Reformist Translation)
74:39 Except for the people of the right.
The Monotheist Group (The Quran: A Monotheist Translation)
74:39 Except for the people of the right.
Muhammad Asad (The Message Of Quran)
74:39 save those who shall have attained to righteousness:25

Note 25
Lit., "those [or "the people"] on the right hand" (ashab al-yamin), an expression based on the tropical significance of yamin as "righteous" or "righteousness" and consequently, "blessedness". The above is probably the oldest Qur'anic incidence of this expression, which evidently comprises all those whose conduct in life will have earned them God's forgiveness of whatever sins they may have committed.
Rashad Khalifa (The Final Testament)
74:39 Except for those on the right.,
Shabbir Ahmed (Quran As It Explains Itself)
74:39 But those who will stand on the right hand side.7

Note 7
The righteous ones. Yameen = A metaphor for righteousness and success. They have actualized their own ‘self’ by doing good to others

74:40 فى جنت يتساءلون

74:40 fy jnt ytsaalwn
Transcription (English)
74:40 Fee jannatin yatasaaloona
Edip-Layth (Quran: A Reformist Translation)
74:40 In paradises, they will be asking
The Monotheist Group (The Quran: A Monotheist Translation)
74:40 In gardens, they will inquire.
Muhammad Asad (The Message Of Quran)
74:40 [dwelling] In gardens [of paradise], they will inquire
Rashad Khalifa (The Final Testament)
74:40 While in Paradise, they will ask.,
Shabbir Ahmed (Quran As It Explains Itself)
74:40 In Gardens they will ask,

74:41 عن المجرمين

74:41 An almjrmyn
Transcription (English)
74:41 AAani almujrimeena
Edip-Layth (Quran: A Reformist Translation)
74:41 About the criminals.
The Monotheist Group (The Quran: A Monotheist Translation)
74:41 About the criminals.
Muhammad Asad (The Message Of Quran)
74:41 of those who were lost in sin:
Rashad Khalifa (The Final Testament)
74:41 About the guilty.,
Shabbir Ahmed (Quran As It Explains Itself)
74:41 Of those who used to steal the fruit of others' toil.

74:42 ما سلككم فى سقر

74:42 ma slkkm fy sqr
Transcription (English)
74:42 Ma salakakum fee saqara
Edip-Layth (Quran: A Reformist Translation)
74:42 "What has caused you to be in Saqar?"
The Monotheist Group (The Quran: A Monotheist Translation)
74:42 "What has caused you to be in the scorching heat?"
Muhammad Asad (The Message Of Quran)
74:42 "What has brought you into hell-fire?"
Rashad Khalifa (The Final Testament)
74:42 "What brought you to this retribution?",
Shabbir Ahmed (Quran As It Explains Itself)
74:42 “What has led you into Saqar?”8

Note 8
A fire that lets not live and lets not die. Fire of Regret 74:28

74:43 قالوا لم نك من المصلين

74:43 qalwa lm nk mn almSlyn
Transcription (English)
74:43 Qaloo lam naku mina almusalleena
Edip-Layth (Quran: A Reformist Translation)
74:43 They said, "We were not of those who maintained communal support (or observed contact prayer)."7

Note 7

Statements starting from this verse describe both the religious and nonreligious unappreciative opponents. The word we translated as "we were not of those who offered support (or observe contact prayer)" reflects both meanings within the context. See 2:157; 9:99; 33:43; 75:31.

The Monotheist Group (The Quran: A Monotheist Translation)
74:43 They said: "We were not as those who made the contact prayer."
Muhammad Asad (The Message Of Quran)
74:43 They will answer: "We were not among those who prayed;26

Note 26
In view of the fact that at the time of the revelation of this very early surah the canonical prayer (salah) had not yet been made obligatory on the followers of the Qur'an, it is reasonable to assume that in the above context this term is used in its widest sense, namely, conscious belief in God.
Rashad Khalifa (The Final Testament)
74:43 They will say, "We did not observe the contact prayers (Salat).,
Shabbir Ahmed (Quran As It Explains Itself)
74:43 They will reply, "We were not of the Musalleen.”9

Note 9
Who are Musalleen? 70:22. The Musalleenfrom Salaat - are not the so called ritualistic praying ones, but Those who always follow the Divine System. Those in whose wealth and possessions is a known right. For him who asks for help, and for him who is deprived. Those who have conviction in the Day of Judgment. Those who are fearful of their Lord’s requital. They know that none can feel secure against their Lord’s requital. Still Musalleen are also Those men and women who maintain their chastity. They have intimate relations only with their spouses – that is, those who are rightfully theirs through wedlock. For such relationship they are free of blame. But anyone who seeks beyond this, those are the transgressors. And Musalleen are Those who guard their trusts and duties assigned to them, and their pledges, as a shepherd guards his flock. Those who are truthful as witness and stand by their testimony. Those who consolidate and protect the Divine System. Musalleen are the ones who collectively build Paradise on earth and inherit that in the Hereafter. They will be the honored ones dwelling in the Gardens of bliss

74:44 ولم نك نطعم المسكين

74:44 wlm nk nTAm almskyn
Transcription (English)
74:44 Walam naku nutAAimu almiskeena
Edip-Layth (Quran: A Reformist Translation)
74:44 "We did not feed the poor."
The Monotheist Group (The Quran: A Monotheist Translation)
74:44 "And we did not feed the poor person."
Muhammad Asad (The Message Of Quran)
74:44 and neither did we feed the needy;
Rashad Khalifa (The Final Testament)
74:44 "We did not feed the poor.,
Shabbir Ahmed (Quran As It Explains Itself)
74:44 “Neither did we feed the hungry, nor did we take part in helping those who had lost their jobs, those whose businesses had stalled, and those whose hard-earned income was insufficient to meet their basic needs.”

74:45 وكنا نخوض مع الخائضين

Transcription (English)
74:45 Wakunna nakhoodu maAAa alkha-ideena
Edip-Layth (Quran: A Reformist Translation)
74:45 "We used to participate with those who spoke falsehood."
The Monotheist Group (The Quran: A Monotheist Translation)
74:45 "And we used to participate with those who spoke falsehood."
Muhammad Asad (The Message Of Quran)
74:45 and we were wont to indulge in sinning together with all [the others] who indulged in it;
Rashad Khalifa (The Final Testament)
74:45 "We blundered with the blunderers.,
Shabbir Ahmed (Quran As It Explains Itself)
74:45 “And we were among those who used to say what they did not do.”

74:46 وكنا نكذب بيوم الدين

Transcription (English)
74:46 Wakunna nukaththibu biyawmi alddeeni
Edip-Layth (Quran: A Reformist Translation)
74:46 "We used to deny the day of Judgment."8

Note 8

The majority of Jews, Christians, Sunnis and Shiites do not acknowledge the Day of Judgment. According to the definition of the Quran, the ruler and judge of that day is God alone (1:4) and none can help or harm the other (82:19). Those who believe in intercession, by their very belief, have denied the Day of Judgment as defined by God. Atheists, on the other hand, deny the Day of Judgment explicitly.

The Monotheist Group (The Quran: A Monotheist Translation)
74:46 "And we used to deny the Day of Recompense."
Muhammad Asad (The Message Of Quran)
74:46 and the Day of Judgment we were wont to call a lie –
Rashad Khalifa (The Final Testament)
74:46 "We disbelieved in the Day of Judgment.,
Shabbir Ahmed (Quran As It Explains Itself)
74:46 “And we used to deny the Day of Judgment and that the Divine System will eventually prevail,”

74:47 حتى اتىنا اليقين

74:47 Hty atyna alyqyn
Transcription (English)
74:47 Hatta atanaalyaqeenu
Edip-Layth (Quran: A Reformist Translation)
74:47 "Until the certainty came to us."
The Monotheist Group (The Quran: A Monotheist Translation)
74:47 "Until the certainty came to us."
Muhammad Asad (The Message Of Quran)
74:47 until certainty came upon us [in death]."
Rashad Khalifa (The Final Testament)
74:47 "Until certainty came to us now.",
Shabbir Ahmed (Quran As It Explains Itself)
74:47 “Till the inevitable truth came to us.”

74:48 فما تنفعهم شفعة الشفعين

Transcription (English)
74:48 Fama tanfaAAuhum shafaAAatu alshshafiAAeena
Edip-Layth (Quran: A Reformist Translation)
74:48 Thus, no intercession of intercessors could help them.
The Monotheist Group (The Quran: A Monotheist Translation)
74:48 So no intercession of intercessors could help them.
Muhammad Asad (The Message Of Quran)
74:48 And so, of no benefit to them could be the intercession of any that would intercede for them.27

Note 27
Lit., "the intercession of intercessors" - implying that there would be none to intercede for them with God. As regards the much-misunderstood Islamic concept of "intercession", see 10:3 - "there is none that could intercede with Him unless He grants His leave there for" - and the corresponding note 7.
Rashad Khalifa (The Final Testament)
74:48 The intercession of the intercessors will never help them.,
Shabbir Ahmed (Quran As It Explains Itself)
74:48 Then no mediation of any mediator will help.

74:49 فما لهم عن التذكرة معرضين

Transcription (English)
74:49 Fama lahum AAani alttathkiratimuAArideena
Edip-Layth (Quran: A Reformist Translation)
74:49 Why did they turn away from this reminder?9

Note 9

For the prophetic use of the word ZKR (reminder), see 15:9; 21:2; 21:24; 26:5; 29:51; 38:1; 41:41; 44:13; 72:17; 74:31.

The Monotheist Group (The Quran: A Monotheist Translation)
74:49 Why did they turn away from being reminded?
Muhammad Asad (The Message Of Quran)
74:49 WHAT, THEN, is amiss with them28 that they turn away from all admonition

Note 28
I.e., with so many people who refuse to listen to the truth.
Rashad Khalifa (The Final Testament)
74:49 Why are they so averse to this reminder?,
Shabbir Ahmed (Quran As It Explains Itself)
74:49 What, then, is the matter with them that they are turning away from a clear Advisory?

74:50 كانهم حمر مستنفرة

Transcription (English)
74:50 Kaannahum humurun mustanfiratun
Edip-Layth (Quran: A Reformist Translation)
74:50 Like fleeing zebras,
The Monotheist Group (The Quran: A Monotheist Translation)
74:50 They are like fleeing zebras.
Muhammad Asad (The Message Of Quran)
74:50 as though they were terrified asses
Rashad Khalifa (The Final Testament)
74:50 Running like zebras.,
Shabbir Ahmed (Quran As It Explains Itself)
74:50 As if they were frightened zebras.

74:51 فرت من قسورة

74:51 frt mn qswrẗ
Transcription (English)
74:51 Farrat min qaswaratin
Edip-Layth (Quran: A Reformist Translation)
74:51 Running from the lion?
The Monotheist Group (The Quran: A Monotheist Translation)
74:51 Running from the lion.
Muhammad Asad (The Message Of Quran)
74:51 fleeing from a lion?
Rashad Khalifa (The Final Testament)
74:51 Who are fleeing from the lion!,
Shabbir Ahmed (Quran As It Explains Itself)
74:51 Fleeing from a lion!

74:52 بل يريد كل امرئ منهم ان يؤتى صحفا منشرة

Transcription (English)
74:52 Bal yureedu kullu imri-in minhum an yu/tasuhufan munashsharatan
Edip-Layth (Quran: A Reformist Translation)
74:52 Alas, every one of them wants to be given separate manuscripts.
The Monotheist Group (The Quran: A Monotheist Translation)
74:52 Alas, every one of them wants to be given separate scripts.
Muhammad Asad (The Message Of Quran)
74:52 Yea, everyone of them claims that he [himself] ought to have been given revelations unfolded!29

Note 29
Lit., "everyone of them wants to be given wide-open scriptures", or "scriptures unfolded" (i.e., open to everyone's understanding): cf. 2:118 - "Why does not God speak unto us, nor is a message conveyed to us?" - i.e., directly, without the intervention of a prophet. The above is the earliest illustration of the "arrogance" or "false pride" to which the Qur'an so often refers.
Rashad Khalifa (The Final Testament)
74:52 Does each one of them want to receive the scripture personally?,
Shabbir Ahmed (Quran As It Explains Itself)
74:52 Nay, each of them wants to be given the scrolls of revelation personally, unfolded.

74:53 كلا بل لا يخافون الءاخرة

Transcription (English)
74:53 Kalla bal la yakhafoonaal-akhirata
Edip-Layth (Quran: A Reformist Translation)
74:53 No, they do not fear the Hereafter.
The Monotheist Group (The Quran: A Monotheist Translation)
74:53 No, they do not fear the Hereafter.
Muhammad Asad (The Message Of Quran)
74:53 Nay, but they do not [believe in and, hence, do not] fear the life to come.
Rashad Khalifa (The Final Testament)
74:53 Indeed, they do not fear the Hereafter.,
Shabbir Ahmed (Quran As It Explains Itself)
74:53 They do not fear the Hereafter.

74:54 كلا انه تذكرة

74:54 kla anh tźkrẗ
Transcription (English)
74:54 Kalla innahu tathkiratun
Edip-Layth (Quran: A Reformist Translation)
74:54 No, it is a reminder.
The Monotheist Group (The Quran: A Monotheist Translation)
74:54 No, it is a reminder.
Muhammad Asad (The Message Of Quran)
74:54 Nay, verily, this is an admonition –
Rashad Khalifa (The Final Testament)
74:54 Indeed, this is a reminder.,
Shabbir Ahmed (Quran As It Explains Itself)
74:54 Nay, this is an Advisory.

74:55 فمن شاء ذكره

74:55 fmn şaa źkrh
Transcription (English)
74:55 Faman shaa thakarahu
Edip-Layth (Quran: A Reformist Translation)
74:55 Whosoever wishes will take heed.
The Monotheist Group (The Quran: A Monotheist Translation)
74:55 So whoever wishes will remember it.
Muhammad Asad (The Message Of Quran)
74:55 and whoever wills may take it to heart.
Rashad Khalifa (The Final Testament)
74:55 For those who wish to take heed.,
Shabbir Ahmed (Quran As It Explains Itself)
74:55 So whoever wills may take it to heart.

74:56 وما يذكرون الا ان يشاء الله هو اهل التقوى واهل المغفرة

Transcription (English)
74:56 Wama yathkuroona illaan yashaa Allahu huwa ahlu alttaqwawaahlu almaghfirati
Edip-Layth (Quran: A Reformist Translation)
74:56 None will take heed except if God wills. He is the source of righteousness and the source of forgiveness.
The Monotheist Group (The Quran: A Monotheist Translation)
74:56 And none will remember except if God wills. He is the source of righteousness and the source of forgiveness.
Muhammad Asad (The Message Of Quran)
74:56 But they [who do not believe in the life to come] will not take it to heart unless God so wills:30 [for] He is the Fount of all God-consciousness, and the Fount of all forgiveness.

Note 30
Namely, unless He bestows His grace on them by making their minds and hearts receptive to the truth, so that they are compelled - from within themselves, as it were - to make the right choice. (See also note 11 on 81:28, as well as note 4 on 14:4.)
Rashad Khalifa (The Final Testament)
74:56 They cannot take heed against GOD's will. He is the source of righteousness; He is the source of forgiveness.,
Shabbir Ahmed (Quran As It Explains Itself)
74:56 But they will not take it to heart except according to God’s laws (of guidance). He is the Lord of righteousness, and the Lord of forgiveness. [4:88, 76:30, 81:29]