1. For explanation, see( E.N. 1 of Surah Az-Zumar); (E.N. 1 of Surah Al-Jathiyah) and also( E.N. 1 of Surah As-Sajdah )for understanding the true spirit of this introduction.

2. For explanation, see (Surah Al-Anaam, Ayat 73); (Surah Younus, Ayats 5-6); (Surah Ibrahim, Ayat 19); (Surah Al-Hijr, Ayat 85); (Surah An-Nahl, Ayat: 3); (Surah AI-Anbiya, Ayats 16-18); (Surah Al-Muminun, Ayat 115); (Surah Al-Ankabut, Ayats 44); (Surah Ar-Room, Ayat 8 and the corresponding E.Ns).

3. That is, the fact is that this universe is not a purposeless plaything but a purposeful, wise system in which the decisions regarding the good and the bad, the oppressor and the oppressed, will necessarily be based on justice. The present system of the universe is not permanent and eternal, but it has a fixed term appointed for it on the expiry of which it will inevitably come to an end. For the court of Allah also there is a settled time and it will certainly be established when the time for it reaches its term. But the people who have refused to believe in Allah’s Prophet (peace be upon him) and His Book, have an aversion to these truths. They are least mindful of this that a time has to come when they will have to render an account of their deeds. They think that the Messenger (peace be upon him) of Allah has done them a great wrong by warning them of these truths, whereas he has done them a great good by fore-warning them not only of the time when they will be subjected to accountability but also of what they will be questioned at that time so that they may prepare themselves accordingly.

To understand the following discourse it should be borne in mind that man’s basic error is the one that he commits with regard to determining his belief about God. In this regard, the adoption of a creed carelessly on the basis of mere hearsay, without any serious and deep thought and investigation is a stupendous folly, which vitiates man’s entire attitude towards life in the world and ruins his destiny for ever afterwards. But the reason why man becomes involved in this dangerous kind of heedlessness is that he regards himself as irresponsible and un-answerable and develops the misunderstanding that whatever creed he may adopt about God, it would make no difference, because either there is no life after death in which he might have to face accountability, or if there is any such life and he is also called to account, the beings of whom he is a devotee, will save him from any evil fate. This same lack of the sense of responsibility renders him frivolous in the selection of a religious creed, and on the basis of the same he fabricates all sorts of absurd creeds, from atheism to every form of polytheism, or adopts the creeds fabricated by others.

4. As the addresses are a polytheistic people, they are being told the reality of the irrational creed in which they persisted carelessly due to lack of the sense of responsibility. Along with acknowledging Allah as the Creator of the universe they had made many other beings their deities. They invoked them, regarded them as fulfillers of their needs and removers of hardships, prostrated themselves and made offerings before them, and thought they had the powers of making and unmaking of their destinies. About the same beings, they are being asked: On what basis have you made them your deities? Obviously, there can be only two bases for regarding someone as an associate in worship along with Allah: Either man himself should know through some means of knowledge that his deity too has a share in making the earth and heavens, or Allah Himself may have stated that so and so also is His associate in the functions of Godhead. Now, if a polytheist can neither make the claim that he possesses direct knowledge of his deity’s being an associate of God, nor he can show in a Book sent by God that God Himself has appointed somebody as His associate, his creed would inevitably be baseless.

In this verse, “a Book revealed before this” implies a Book sent by Allah before the Quran, and some remnant of knowledge, implies some part of the teachings of the Prophets and righteous men of the ancient times, which may have reached the later generations reliably. There is no tinge of shirk in whatever man has received through these two means. All the heavenly Books unanimously present the same Tauhid to which the Quran invites the people, and no existing remnant of the ancient lore bears evidence to this that some Prophet or saint or righteous man might have taught the people to serve and worship any other than God. Even if we do not take a Book to mean a divine Book and remnant of knowledge the knowledge bequeathed by the Prophets and righteous men, no authentic book or the research made by a scholar of religious or secular lore has pointed out that such and such a thing in the earth or the heavens has been created by such and such a saint or god, or a certain blessing of the blessings of life which man is benefiting from in the universe has been created by such and such a deity instead of God.

5. “Cannot respond to him”: Cannot answer the supplications of any one. That is, these gods do not possess the powers by virtue of which they could give decisions on the prayers and petitions of their devotees. (For further explanation, see( E.N. 33 of Surah Az-Zumar).

“Until the Day of Resurrection” means that as long as the world lasts they will get no answer to their supplications and prayers from their deities, but when Resurrection will have taken place, the deities will turn hostile to their worshipers themselves, as becomes explicit from the next verse.

6. That is, they do not even hear the supplications of the supplicants, neither through their own ears nor through any other means. This thing can be elaborated like this: The being whom the polytheists the world over have been invoking are divided into three categories:

(1) Lifeless and inanimate creation.

(2) The pious men who have passed away.

(3) The wicked men who had themselves gone astray, and who misled others and passed away.

As for the first category of the deities they will naturally remain unaware of the supplications of their worshipers. As for the deities of the second kind, who were favorites with their God, there are two reasons of their remaining unaware: (a) They are in the presence of Allah in a state where human voices cannot reach them directly; and (b) even Allah and His angels do not inform them that the people whom they had been teaching to invoke Allah alone in the world, were invoking them instead, for no information could cause them a greater shock than this, and Allah does not at all like to vex the souls of His righteous servants.

Now if we consider the case of the third kind of the deities, we shall see that there are two reasons also of their remaining unaware: (a) That they have been placed in confinement as the accused, and no voice from the world can reach them; and (b) that even Allah and His angels do not convey to them the news that their mission is flourishing in the world, and the people have set them up as deities, for this news would be a happy news for them, and Allah does not like to make the wicked people happy.

In this connection, one should also understand that Allah conveys to His righteous servants the greetings of peace and prayers of mercy from the people of the world, for these things are a source of joy and pleasure for them. Likewise, He informs the culprits of the curses, censures and condemnations of the people of the world, as the disbelievers killed in the Battle of Badr were made to hear the curse of the Prophet (peace be upon him) according to a Hadith, for it is a cause of anguish for them. But anything which might cause distress to the righteous people and joy to the culprits is not conveyed to them. This explanation makes the truth about the question of hearing by the dead plain and easy to understand.

7. That is, they will say: We had neither told the people to invoke us for help, nor are we aware that they used to invoke us. They themselves had presumed that we could fulfill their needs and so had started invoking us.

8. It means: When the revelations of the Quran were recited before the disbelievers of Makkah, they realized that the Quran was far superior to human speech. The compositions of their greatest poets, orators and literary men were no match with the un-paralleled eloquence, enchanting oratory, sublime themes and heart-moving style of the Quran. Above all, even the Prophet’s (peace be upon him) own words and speech were not comparable with the discourses that were being sent down to him by God. Those who had known him since childhood knew well the vast difference that was there between his language and words and the words of the Quran, and it was not possible for them to believe that a man who had been living day and night among them for forty years would suddenly one day forge a speech whose diction and style would bear no resemblance with his familiar and known manner of speech and style. This thing made the truth plain before them, but since they were bent upon denial, they would say: This is plain magic, instead of acknowledging it as divine word after witnessing this manifest sign. (They regarded the Quran as magic from another aspect also, which we have explained in our commentary of (Surah Al-Anbiya, Ayat 3) and ( E.N. 5 of Surah Suad).

9. This interrogative tone expresses great surprise and amazement. It means to say: Are these people so shameless that they accuse Muhammad (peace be upon him) of fabricating the Quran himself? Whereas they know that it cannot be his word and their calling it magic is by itself an express proof that they regard it as an extraordinary word, which cannot be of human composition even according to themselves.

10. As it was quite evident that their accusation was baseless and motivated by stubbornness, there was no need to present arguments to refute it. Therefore, only this much was regarded as a sufficient response: If I have really fabricated something and committed a grave crime by imputing it to Allah, as you accuse me of, you will not be able to rescue me from Allah’s punishment. But if it is really Allah’s Word, and you are rejecting it by bringing false accusations, Allah Himself will deal with you. For the reality is not hidden from Allah, and He is sufficient to decide between the truth and falsehood. If the whole world calls some one a liar, although he is truthful in Allah’s knowledge, the final decision will be in his favor. On the country, if the whole world regards some one as truthful though he is a liar in the knowledge of Allah, he will be regarded as a liar in the final judgment. Therefore, do not confuse things but pay heed to your final end.

11. Here, this sentence gives two meanings:

(1) It is in fact Allah’s mercy and His forbearance that these people are surviving in the world, although they have no hesitation in declaring Allah’s Word as falsehood; otherwise if a merciless and cruel god had been the master of this universe, he would not have allowed such insolent people to live even for a moment in the world.

(2) O unjust people, if you give up your stubbornness even now, the door of God’s mercy is still open for you, and whatever misdeeds you may have committed heretofore can be forgiven.