85. This verse comprises two important themes: First, the night and the day have been presented in it as an argument for Tauhid, because their alternating regularly means that One God alone is ruling over the earth and the sun, and their alternation’s being beneficial for man and other earthly creatures is an express proof of the fact that the same One God is also the Creator of all these things and has devised this system with such great wisdom that it should be beneficial and useful for all His creatures. Secondly, in this verse the atheists and the polytheists have been to realize how great a blessing has Allah bestowed on them in the shape of the night and the day and what ungrateful wretches they are that while they are benefiting from this blessing of His they are being disloyal and rebellious to Him day and night (For father explanation see (Surah Yunus, Ayat 87); (Surah Al-Furqan, Ayat 62), E.Ns thereof).
86. That is, the alternation of the night and day has proved that Allah alone is your Creator as well as of everything else, and the great advantage and benefits that accrue from this alternation for your life, prove that He is your highly Beneficent Lord. After this, it automatically follows that He is your real Deity too. For, it would be entirely against reason and justice that your Creator and Provider should be Allah and your deities others.
87. That is, who is misleading you to think that those who are neither the creators nor providers should deserve to be worshiped by you.
88. That is, in every age the common people have been deluded by the misguides only because the people did not believe in the revelations that Allah sent down through His Messengers to make them understand the truth. Consequently; they were trapped by the selfish, dishonest people, who had set up shrines of false gods as a business.
89. For explanation, see (Surah An-Naml, Ayat 61 and E.N. 74 )on it.
90. That is, you have not been exposed to outer space so that heavenly calamities should rain on you and annihilate you completely, but We have built over the earth a fully fortified celestial system (which appears like a dome to the eye), which does not allow any destructive element to reach you; so much so that even the destructive cosmic rays cannot reach you and that is how you are living peacefully on the earth.
91. That is, We had provided for you such a safe and peaceful place of rest even before your creation. Then We created you and gave you a fine body with most appropriate limbs and physical and mental powers of a high caliber. You did not create this erect stature, these hands and feet, these eyes and nose and ears, this talking tongue and this brain, which is a treasure-house of great capabilities, nor were these created by your mother and father, nor a prophet, or a saint, or a god had the power to create them. Their Maker and Creator was the All-Wise, All-Merciful, All-Mighty Sovereign, Who created Man with this wonderful body to function in the world, when He decided to bring him into being. Then as soon as you were created, you found by His beneficence a vast table laid out with pure provisions containing items of pure food which is not poisonous but health-giving, which is not bitter and tasteless but tasty, which is not rotten and stale and stinking but good smelling, which is not lifeless dregs but rich in vitamins and useful organic substances, so essential for the proper development and nourishment of yew body. Who has provided in such abundance this water, and corn, vegetables, fruits, milk, honey, meat and condiments, which not only add relish to your food but also provide you vitality and pleasures of life? And who has made the arrangements that these measureless granaries of food should go on coming out from the earth endlessly and their supply should never fail? Just consider this: What would have become of life if there had been no arrangement of food and man had been brought into existence suddenly? Is this not a clear proof that Your Creator is not merely a Creator but is an All-Wise Creator and All-Merciful Lord? (For further explanation, see (Surah Houd, Ayat 6); (Surah An-Naml, Ayats 60-66) and the E.Ns thereof):
92. That is, His is the real and true life. He only is living by virtue of His own power. No one else has the eternal and everlasting lift but Him. All others have borrowed and temporary life, which is destined to death and perishable.
93. For explanation, see (E.Ns 3, 4 of Surah Az-Zumar).
94. That is, there is none else the hymns of whose praise may be sung and who may be thanked.
95. Here again ibadat (worship) and dua (prayer) have been used as synonyms.
96. That is, someone dies before birth, and someone before attaining youth, and someone before reaching old age.
97. “An appointed term” may either imply the time of death, or the time when all human beings will be resurrected and presented before their Lord. In the first case, the meaning would be: Allah passes every man through different stages of life and takes him to the specific time which He has appointed for everyone’s return. Before that time even if the whole world joins to kill him, it cannot kill him; and when that time has arrived, none can keep him alive even if all the powers of the world join together to do so. In the second case, it would mean: This gamut of life has not been brought about so that man may end up in the dust and be completely annihilated, but Allah passes him through different stages of life so that all human beings may present themselves before Him at the time which He has appointed for the purpose.
98. That is, you are not being passed through these different stages of lift so that you may live as the animals live and die as they die, but for the purpose that you may use your common sense which Allah has granted you and then understand the system in which you are living. The creation of a wonderful thing like life from the lifeless substances of the earth, then the coming into being of a marvelous creation like man from the microscopic germ of the sperm, then its developing inside the mother’s womb, from the time of conception till delivery, in such a manner that its sex, its form and appearance, its bodily structure, its mental qualifications and characteristics, and its faculties and capabilities should be determined therein, uninfluenced by any external factor or agency. Then the one who is to be eliminated by abortion does fall a prey to abortion. The one who is to die in infancy, does die in infancy, whether he be the child of a king. And the one who is to reach maturity or old age, does reach that age, even through highly dangerous conditions, in which death should be certain. And the one who is to die in a particular stage of life, does die in that stage even if he is given the best medical attention and treatment in the best hospitals by the best doctors. Are not all these things pointing to the truth that the ultimate control of life and death is in the hand of an all-Mighty Sovereign? And when the reality is this that an All-Powerful Being is controlling the life and death, then how did a prophet or a saint or an angel or a star or planet become worthy of worship and service? When did a creature attain the rank that we should pray to it, and accept it as the maker and un-maker of our destiny? And how did a human power have the status that we should obey its commands and prohibitions and its self-made law about the lawful and the unlawful, without question? (For further explanation, see (Surah Al-Hajj, Ayats 5-7) and the E.Ns on it).