1. This is a brief introduction to the Surah. Were one to carefully reflect over the discourse that follows, it will become clear how closely interlinked the introductory statement and the later discourse are.

The first point emphasized is that the Qur’an is revelation from God.

Notwithstanding the unbelievers’ parrot-like cry that it is the product of the Prophet’s own mind, the plain fact is that it was sent down by none other than God. Implicit in this is the warning that if the unbelievers resent the fact that it was revealed, their resentment is in fact not directed against the Prophet (peace be on him); but, it is directed against God Himself. If the unbelievers reject the Qur’an, they are not rejecting the word of Muhammad (peace be on him), but God’s Own Word. The One they are contemptuously turning away from is thus God and not another human being.

Another truth enunciated here is that the One Who caused the j | Qur’an’s revelation is Most Compassionate and Merciful towards His creatures. This pointed reference to God’s Compassion and Mercy.

conveys the idea that the Qur’an was revealed as a necessary corollary of His Mercy and Compassion. By means of this observation the unbelievers are told that if they pay no heed to the Qur’an or reject it or raise their eyebrows at it, they will court their own ruin. The Qur’an is an immense bounty that God has bestowed out of His abundant grace upon mankind for their welfare and guidance. Had God been indifferent to human beings’ well-being, He could have left them to grope about in darkness, with indifference to the calamitous end that might meet them because of the non-availability of adequate guidance. However, the fact is that God is much concerned with mankind’s welfare. As a result, He not only provided for man’s sustenance but took upon Himself the task of providing the knowledge that would set his life on the right course. It is with this end in view that He revealed this Book to one of His servants.

Now, who would be more thankless and more inimical to himself than he who fails to benefit from this treasure of grace, and rises instead, in rebellion against it? The third point stressed here is that the verses of the Qur’an are ‘well expounded.’ In other words, there is no ambiguity or complication in the Qur’anic teachings. Hence, no one can excuse himself from not accepting the Qur’an on the grounds that its contents are incomprehensible. On the contrary, the Qur’an clearly enunciates what is true and what is false; explains which are the right articles of belief and which are the wrong ones; what are good and what are bad morals; which kind of behavior leads to success and well-being and which kind of behavior to suffering, loss and failure. If someone tries to prevent others from accepting such clear and unambiguous guidance or adopts apathy towards it, he has no justifiable excuse for so doing. His attitude simply demonstrates that he wants to persist in error.

The fourth point emphasized is that the Qur’an is an ‘Arabic Qur’an.’ What this implies is that had the Qur’an been delivered in some foreign tongue, the Arabs could have claimed that they were unable to comprehend it, not knowing the language of the Book. The Qur’an, however, was given to them in their own language. Hence, they could not advance the pretext that they cannot understand what it says. (Verse 44 of this surah also drives home the same point although it has been expressed in a somewhat different form. See also Yusuf 12: n. 5, Towards Understanding the Qur'an, vol. IV, pp. 152-3 and the author’s work in Urdu, Rasa’il-o Masa’il, Lahore: Islamic Publications Limited, n.d., vol. I, pp. 20-5.); The fifth point emphasized is that the Qur’an is meant for only those who are endowed with knowledge. In other words, only those who have ‘common sense and reason can draw upon it. So for the ignorant, the Qur’an is as useless as a precious stone is for those who do not know the difference between a diamond and a piece of rock.

The sixth point emphasized is that the Qur’an announces good tidings as well as deliver warnings. To put it differently, the Qur’an is not the figment of a rich creative imagination, or a philosophical idea, or a literary masterpiece whose acceptance or rejection has no practical bearing on human life. On the contrary, the Qur’an vehemently claims that its acceptance will yield magnificent results and its rejection will lead to horrendous consequences. Only an imbecile can summarily set aside such a Book.

2. That is, none of the avenues that can carry the Qur’an to their hearts - has been left unused.

3. The unbelievers claimed that the Prophet’s message created a wedge between them and him. As a result, it was impossible for the two opposing camps to come to any point of agreement.

4. This carries the following two meanings: (i) That the two groups had nothing to do with each other. (ii) That if the Prophet (peace be on him) cannot desist from working for his cause, he may do so. In this case, however, the unbelievers too will not desist from opposing him and will not cease their efforts to reduce his mission to naught.

5. The Prophet (peace be on him) made it clear that it did not lie in his power to remove the coverings that had sealed their hearts, or to restore hearing to their deaf ears, or to tear down the barriers they had erected between themselves and him. After all, he was merely a human being. He can drive home his point only to those who are prepared to pay attention; communicate his message only to those who are prepared to listen; and can meet and explain things only to those who care to meet him.

6. Even if they seal their hearts and make their ears deaf to the truth, this will not change the fact that there is only One True God and that human beings are His born servants. This is not a philosophical doctrine invented by the Prophet (peace be on him) after due thought and reflection. Had that been the case, there was clearly the possibility of its being either right or wrong. However, what the Prophet (peace be on him) was communicating to people was the truth that had been disclosed to him through revelation and hence was immune from error.

7. The unbelievers are asked not to take aught as God or to serve and worship aught but God, nor to invoke others than God to come to their aid. Likewise, they are required not to bind themselves to the unreserved obedience of anyone other than God, nor to consider any custom or usage, any law or regulation which is devoid of God’s sanction as necessarily binding upon them.

8. That is, they should seek God's forgiveness for the disloyalty they had shown Him, for the polytheism, disbelief and disobedience of which they had been guilty.

9. The Qur’anic commentators differ in their opinions as regards what zakah means here. Ibn ‘Abbas and his distinguished students, ‘Ikrimah and Mujahid, believe that the word zakah here denotes the purity of self-one attains by dint of subscribing to monotheism and obeying God. (Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 7.) Taken in this sense, the meaning would be as follows: ‘Woe to the associates with Allah in His Divinity who fail to attain self-purification.’ However, Qatadah, Suddi, al-Hasan al-Basri, Dahhak, Muqatil and Ibn al-Sa’ib interpret zakah in the usual sense of paying obligatory alms from one’s wealth. (Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 7.) In their opinion, the verse conveys the message that those who associate others with God in His Divinity and do not pay zakah, thereby depriving their fellow human beings of their due, are doomed to destruction.

10. Those who have faith and do good are promised 'a never-ending reward.' This expression admits of two meanings: (i) That the reward will never decrease. (ii) That none will discomfort the recipients of the reward by offensively impressing that its grant was an act of favor. This is so unlike the grudging grant of a gift made by a miser, who never ceases to rub the fact that a favor has been granted to the gift's recipient.

11. (After creating the earth), He set up firm mountains in it, blessed it, and provided it with sustenance in proportion to the need of all.' Blessing the earth refers to the vast reservoir of provision that has supported the needs of billions of creatures, ranging from microscopic insects to human beings. One of the greatest blessings is air because of which plant, animal and human life on earth became possible.

12. Qur’anic scholars differ in their interpretations of the words: provided it with sustenance in proportion to the needs of all who seek (sustenance).' Some take it to mean that the sustenance needed by the earth's inhabitants was placed there in the right proportion in exactly four days. (Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 10.) However, Ibn ‘Abbas, Qatadah and al-Suddi offer the following explanation of the verse: ‘In four days’ sustenance was placed on earth. This answers the question of those who asked it.’ (Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 10.) In other words, if someone asks about the time duration in which this arrangement was made, the answer is that the task was completed in four days.

Ibn Zayd, however, believes that the verse means that sustenance was placed in the earth for its inhabitants in four days, in perfect measure, and in accord with the requirements of all of the inhabitants. (Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 10.) As to the textual construction of the verse under study, it admits all the above three meanings. In our opinion, however, the first two interpretations do not take the readers anywhere. In the context of the verse it is unimportant whether the completion of the task took exactly four days or a few hours less or a few hours more. What would be left wanting in the consummate perfection of God’s power, or of His sustenance or His wisdom which requires that the task be completed in exactly four days, neither more nor less. Thus, this interpretation too is not very persuasive. Likewise, the interpretation that the verse means that all what people seek was revealed in order to answer someone’s query about the precise duration in which this task was accomplished, and that by mentioning four days as the duration that duly answered the question. Therefore, we prefer Ibn Zayd’s interpretation. To the best of our understanding, the thrust of the verse is that God has placed in the earth every kind of sustenance needed by all those creatures who will ever live on it from the beginning of time until its end. Needless to add that countless varieties of plant life on both land and in the water require myriad types of sustenance. God has created immeasurable species of creatures with their habitats on land and in water. Each species has its own unique food habits which are different from those of others. Above all, there is the human being who stands out distinct from all other creatures. Humans need food not only for nourishing their bodies but also to cater for their varying tastes with which they are endowed. Only God knew how much sustenance would be required by all of His creatures from the beginning until the end of time. His scheme of creation, thus, envisaged the food requirements of all His creatures over an extremely long period of time.

Those who are swayed in our own times by Marxist ideas and have had the audacity to superimpose an Islamized version of these ideas which they call ‘Qur’ani Nizam-i Rububiyat, insist that God has provided sustenance for everyone in equal measure. (Ghulam Ahmad Parvaiz, Nizam-i Rububiyat, Karachi: Idarah-’i Tulu’-i Islam, 1954, p. 131.) Therefore, they argue, that the state must ensure equal distribution of food and this ‘cannot be achieved in a system that admits private ownership.

In making such outrageous assertions they disregard the important truth that the verse is not specific to man. Rather, it refers to all creatures who stand in need of food to be able to live. As itis, God has not laid down equality among all creatures’ need for sustenance. To say contrary to this is not supported by natural or by the actual workings of the universe. In both the plant and animal kingdoms, God has not implanted any mechanism by means of which equal food rations might be made available to plants and animals, or even to all members of the same species. This evidently cannot be regarded as an injustice on God’s part. Let us also clarify that the Qur’anic account also includes cattle and poultry, i.e. the creatures under man’s care for his sustenance. If a state were ever established with the purpose of providing equal sustenance to all, would it ensure equality between human beings and the animals under his care?

13. Some Qur’anic scholars find the number of days mentioned here somewhat problematic. If it took two days to create the earth and four days to place mountains on it and provide the means of sustenance for earth’s inhabitants and another two days for the creation of the heavens, then the total number of days would be eight. (Razi, al-Tafsir al-Kabir, comments on Surah Ha Mim al-Sajdah 41: 10.) This poses a difficulty insofar as the Qur’an specifically mentions on several occasions that the earth and the heavens were created in six days. (See al-A’raf7: 54, Yunus 10: 3, Hud 11:7.

and al-Furqan 25: 59.) Therefore, Qur’anic commentators are unanimously § of the opinion that the four days mentioned here also include the two days devoted to the earth’s creation. (Razi, al-Tafsir al-Kabir, comments on Surah Ha Mim al-Sajdah 41: 10.) In other words, it took two days for the creation '.

of the other things that are mentioned. The earth was, thus, brought into 4; working order in four days. However, this is contrary to the Qur’an’s wording. Moreover, the problem which these scholars tried to resolve was an imaginary one. The fact is that the earth was created in two days and it was in this time span that the whole universe was created. Consider the other verses which mention the creation of the heavens and the earth together. It is also stated that God created the seven firmaments in two days. (Surah Ha Mim al-Sajdah 41: 12.) This signifies the creation of the entire universe of which the earth is a part. Once the earth was created along with other planets, God placed in it all the means of sustenance in four days, to which reference is made in this verse. God has not said anything about His dispensation as being applicable to other stars and planets. It is evident that mention of anything in that regard would be hard to grasp even today, which only highlights how very difficult it would have been to understand them fourteen hundred years ago.

14. Here three points merit explanation: (i) The word ‘heaven’ in this instance signifies the universe, as will be clear by the verses that follow.

In other words, ‘then He turned to the heaven’ means that God turned His attention to the creation of the universe. (ii) The word ‘smoke’ stands for the initial form of matter in which it appeared before the universe took any distinct shape. At that stage matter lay diffused in space, shapeless and dust-like. Scientists today brand this as nebula. They are of the opinion that prior to creation, the matter out of which this universe was made, lay diffused in a smoke-like nebulous form. (iii) To say that God then turned to the heaven does not indicate any time sequence. It should not, therefore, be taken to mean that God first created the earth, then placed mountains on it, and then devised an elaborate system to provide sustenance to all His creatures, and then finally turned to the act of creating the universe. This misconception is removed by the very next verse which states: ‘He said to the heaven and the earth: “Come (into being), willingly or unwillingly.” They said: “Here we come (into being) in willing obeisance.”’ (verse 11). It is clear from the context that this happened at a time when the heavens and the earth did not exist. Rather, it dates back to an era when creation was only in the offing. The Qur’anic expression thumma (then), as employed in the verse, is, therefore, not a marker of time sequence. (See, for instance, al-Zumar 39, n. 12 above.) Classical Qur’anic scholars have debated for long as to which was created first — the heavens or the earth. On the basis of this verse and Surah al-Baqarah 2: 29 some argue that the first to be created was the earth. Others recite al-Nazi‘at 79: 27-33 in order to stress that the heavens were created first. For them, this passage also clarifies that the creation of the earth followed the creation of the heavens. (Razi, al-Tafsir al-Kabir, comments on Surah Ha Mim al-Sajdah 41: 11.) Let us remind ourselves here that at no point does the Qur’an discuss the phenomenon of creation with reference to physics-or astronomy. Rather, it mentions the creation of the universe as one of the many signs for reflection while inviting people to believe in monotheism and the Afterlife. Accordingly, the Qur’an altogether disregards the question: what was created first, the earth or the heavens? What is rather important is that both the heavens and the earth point to God’s Oneness and that this whole universe was not created in vain as though it were a child’s plaything. At times, the Qur’an speaks first of the earth and at others of the heavens. Wherever the Qur’an seeks to remind man of God’s blessings, it speaks first of the earth insofar as it is closer to him in terms of space. In those instances, in which the purpose of the Qur’an is to press home the glory and creative wonders of God, it talks of the heavens. For it is this spectacle which fills man’s heart with awe.

15. The manner in which God has laid bare the process of His creation here makes it stand out from human workmanship. When man wants to do something, he first draws a blueprint of the task in his mind, collects the requisite materials to execute the task, and then proceeds to make that thing according to his design. However, he has to struggle constantly in adapting those materials to his scheme. At times, he fails in his plan while at others he succeeds. Take the analogy of a shirt sewn by a tailor. First, he conceives a mental image of the shirt’s design. Then he procures the necessary materials and tries his best to prepare the shirt according to that design. While trying to do so, he is likely to face some difficulties. Sometimes he is not at all successful in preparing the shirt the way he intended to, whereas in other instances he accomplishes the task satisfactorily.

Let us now see how God created the universe. There was matter which existed in the form of smoke. God decided to give shape to the universe out of it. Unlike humans, He did not have to erect the earth, the sun, the moon and other stars and planets. He simply decreed that they take the form in accordance with what He desired. The smoke assumed the form of galaxies, stars and planets which He intended to create. Within no time, His command was executed. Within two days the entire universe, including the earth, was ready. God’s act of creation is also described in the following passages of the Qur’an: al-Baqarah 2: 117 and Al ‘Imran 3: 47 and 59, Towards Understanding the Qur’an, vol. I, pp. 104 and 252-60; al-Nahl 16: 40, vol. IV, pp. 329-30; Maryam 19: 35, n. 22, p. 157, Ya Sin 36: | 82, and al-Mu’min 40: 68.

16. For a better understanding of this verse, see al-Baqarah 2: 29, n. 34, Towards Understanding the Qur'an, vol. I, p. 58; al-Ra‘d 13: 2 and al-Hijr 15, nn. 16-19, nn. 8-12, vol. IV, pp. 219-20 and 284-6; al-Anbiya’ 21: 30-3, nn. 34-5; al-Hajj 22: 65, vol. V, p. 265; al-Mu’minun 23, n. 15, vol. VI, p. 89: Ya Sin 36, n. 37 and al-Saffat 37, nn. 5-6, vol. IX, pp. 261-2 and 282.

17. The unbelievers are guilty of refusing to believe that God alone, Who created the earth and the entire universe, has the right to be worshipped. They persist in their false beliefs, taking others as His partners and crediting them with God’s attributes and authority.

18. This admits of more than one meaning: (i) That many Messengers appeared successively among those people. (ii) That the Messengers tried to convince them in every possible manner, sparing no effort to direct them to the Right Way. (iii) That the Messengers were raised in their own respective countries, be it Arabia or other neighboring countries.

19. They argued that had God disapproved of their faith and sent a Messenger to keep them away from such false faith, He would have sent down an angel for that purpose. Since the Prophet (peace be on him) is only a human being like themselves and not an an angel, their refusal to believe that he had been sent by God so that people might abandon their ancestral faith and adopt some new faith in its place was justified.

They sarcastically asserted ‘so we deny the Message you have brought’ (verse 14.) The same attitude had earlier been displayed by Pharaoh when he disdainfully introduced the Prophet Moses (peace be on him) to his courtiers: ‘This Messenger of yours who has been sent to you is simply mad’ (al-Shu‘ara’ 26: 27). (For further details, see Ya Sin 36, n. 11; Towards Understanding the Qur’an, vol. IX, pp. 247-9.)

20. The expression ‘inauspicious days’ in the verse does not mean that the days on which fierce winds blew were inauspicious as such.

Rather, it is because God’s scourge overtook the ‘Ad during those days that they are referred to as inauspicious. The verse does not suggest that some days are inauspicious and others are not. Had the day’s themselves been inauspicious the scourge would have struck all nations, far and near. But since it is the ‘Ad who were destroyed by the storm, those days were inauspicious for that nation. This fact, however, cannot be made a basis for declaring some days to be inherently inauspicious and others as auspicious.

Here the words (‘fierce winds’) have been used for tempestuous winds. Lexicographers disagree as to what this expression precisely means. Some consider it to be a fiercely hot wind while others consider it to mean a fiercely cold wind. There are still others who consider it to mean a fiercely noisy wind. All agree, however, that it denotes a fierce windstorm. (Ibn ‘Atiyah, al-Muharrar al-Wajiz, comments Surah Ha Mim al-Sajdah 41:16.).

The details of the windstorm that struck the ‘Ad are mentioned at other places in the Qur’an. It has, for instance, been said that this fierce windstorm continually raged over them for seven nights and eight days (al-Haqqah 69: 7.) It was a devastating storm, one that killed everyone, destroying them just as if they were the ‘uprooted trunks of hollowed palm trees’ (al-Haqqah 69: 7.) ‘Such was this wind that it left nothing that it came upon without reducing it to rubble’, (al-Dhariyat 51: 41-2.) When people saw that this fierce wind was approaching them in the form of a cloud, they were jubilant and mirthful: ‘When they saw the scourge approaching their valleys, they said: This is a cloud which will bring much rain to us’. ‘By no means; it is what you had sought to hasten - a windstorm bearing a grievous chastisement’, (al-Ahqaf 46: 24-5.)

21. This degrading chastisement was in response to their arrogance because of which they boastfully proclaimed: ‘Who is greater than we in strength?’ (verse 15.) God, however, disgraced them; a great many of them were killed and their civilization was effaced. As for those who survived, they became subject to the domination of other communities and were oppressed by them. These were the same communities that they had earlier oppressed. (For details of the story of the People of ‘Ad, see al-A‘raf 7, nn. 51-6, Towards Understanding the Qur’an, vol. Ill, pp. 42-5; Hiid 11, n. 54-65, vol. IV, pp. 108-11; al-Mu’minun 23, nn. 34-36a, vol. VI, pp. 96-9; al-Shu‘ara’ 26, nn. 88-94; vol. VIL, pp. 91-4, and al-‘Ankabut 29, n. 65, vol. VIII, p. 36.)

22. For details about the Thamud’s story, see al-A’raf7: 73-79, Towards Understanding the Qur’an, vol. III, pp. 45-9; Hud 11: nn. 66-74, and al-Hijr, 15: nn. 42-6, vol. IV, pp. 112-16 and pp. 300-1; al-Shu ‘ara’ 26: nn. 95-6.

23. The reference here is to the fact that people will be mustered to appear before God. The expression used, however, is that ‘Allah’s enemies will be mustered to the Fire.’ This is because of the fact that their ultimate | end will be their hurling into Hell.

24. On the Day of Judgement what will happen is not that various: generations of people will be recompensed one after the other. Rather, all generations will be brought together and judged at one time. This because one’s deeds do not come to an end with one’s death; rather, the impact of these deeds continues till long after one’s death and, therefore, one will be held accountable for the totality of the effect one’s acts had upon all the generations combined. What holds true for an individual, also holds true for a whole generation insofar as each generation has its effect on subsequent generations. All pieces of evidence, including the effects of one generation on subsequent generations, will be marshalled at the time of the Final Judgement. On the Day of Judgement, therefore, generation after generation will be gathered together and detained and their reckoning will take place. For further details, see al-A'raf 7, n. 30, Towards Understanding the Qur'an, vol. IIL, pp. 23-6.

25. Ahadith indicate that when a diehard criminal denies his misdeeds and contests the evidence brought against him, then by God’s command the different organs of his body will testify against him. Each of these " organs will relate to what use they were put by that person. This has also been narrated by Anas, Abu Musa al-Ash’ari, Abu Sa‘id al-Khudri and ‘Abd Allah ibn ‘Abbas from the Prophet (peace be on him). Furthermore, these reports are cited by Muslim, Nasa’i, Ibn Jarir al-Tabari, Ibn Abi Hatim, and al-Bazzar. (Muslim, Kitab Sifat al-Munafiqin wa Ahkamihim; Nasa’i, al-Sunan al-Kubra, Kitab al-Tafsir, Bab Qawlihi Ta’ala: ‘Wa ma Kuntum Tastatiruna an Yashhad ‘alaykum Sam’‘ukum’; Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 21; Ibn Abi Hatim, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 22; Ahmad b. ‘Ali al-Bazzar, Musnad, narrated by Anas b. Malik. For further details, see Ya Sin 36, n. 55, Towards Understanding the Qur’an, vol. VIIL, pp. 270-6.) This is among those verses that make it quite clear that the Hereafter will not merely be in the realm of the spirit; instead, human beings will be resurrected both in body and soul. In this respect, their state will be similar to their state in the present world. People will be restored to the bodies they had earlier occupied in this world, with the same particles and atoms of which they were comprised before. In other words, people will be raised in their worldly bodies. The reference to the testimony made by the parts of a person’s body underscores that the same body will be granted to each individual or else the testimony of those organs would be meaningless. The following Qur’anic verses also make this point: Bani Isra’il 17: 49-51 and 98; al-Mu’minun 23: 35-38 and 82-83; al-Nur 24: 24; al-Sajdah 32: 10; Ya Sin 36: 65 and 78-79; al-Saffat 37: 16-18; al-Waqi'ah 56: 47-50, and al-Nazi‘at 79: 10-14.

26. Not only will the parts of one’s own body bear testimony on the Day of Judgement, but the very objects that witnessed one’s misdeeds will speak out. This same point is made eloquently in the following verses: “And the earth will throw up all her burdens, and man will cry out: “What is the matter with her?” On that Day it will relate all her news, for your Lord will have commanded her (to do so)’, (al-Zilzal 99: 2-5.)

27. Al-Hasan al-Basri offers an insightful interpretation of this verse, stating that each person’s attitude will be determined by his concept of the Lord. A true believer behaves rightly because he entertains a sound concept of his Lord. By the same token, the hypocrites, the wicked and the wrong-doers act erroneously because they have a false concept of their Lord. (Tabari, Tafsir, comments Surah Ha Mim al-Sajdah 41: 23.) The Prophet (peace be on him) draws attention to the same in his observation: ‘Your Lord says that He is in keeping with the idea that His servant entertains about Him’. (Bukhari, Kitab al-Tawhid, Bab Qawl Allah Ta‘ala: ‘Wa Yuhadhdhirukumu Allahu Nafsah’; and Muslim, Kitab al-Dhikr wa al-Du'‘a’ wa al-Tawbah wa al-Istighfar, Bab Fadl al- Dhikr wa al-Du‘a’ wa al-Taqarrub ila Allah Ta‘ala.)

28. This can mean that the unbelievers will not be able to return to the world. Alternatively, it might mean that they will not be able to escape from Hell, nor will their repentance be accepted.

29. It is part of Divine dispensation that those inclined towards evil are never granted the company of pious and righteous people. On the contrary, they are provided the company of the wicked and iniquitous.

The more one descends into a morass of evil and error, the worse possible persons becomes one’s boon companions, advisers and collaborators.

It is wrong to say, therefore, that such a person is himself good but is surrounded by evil people. Such is the law of nature that one is attracted towards people of like nature. If some evil person happens to join the company of a good person, this cannot continue for long. The same holds true for an interaction between a good person and a wicked person; their companionship cannot endure. The mutual attraction of wicked people is like that of flies and filth: filth attracts flies for they have an inherent bent towards filth.

The Qur’anic observation that the devils’ companions ‘embellished 4 for them all that was before them and behind them’ means that those evil companions will continue to flatter them by saying how great was their past and how equally resplendent will their future be. They draw their image in golden colors and provide them with such tainted glasses that everything appears as golden. They make them believe that their critics were utterly stupid for they were doing nothing bizarre. Instead, they were doing exactly what was done by those who sought worldly progress in the past. They also assured them that, in the first instance, there is no Afterlife in which they will have to face the reckoning of their deeds. However, if there turns out to be one, as some crackpots claim, then the same God Who is lavishing favors upon them in the present q world will again lavish favors upon them in the Next Life. As for Hell, itis meant to be the abode of those who have been denied God’s bounties q in the life of this world!

30. This was one of the methods to which the Makkan unbelievers 1 resorted in order to frustrate the Prophet's mission. They were cognizant of the immense appeal that the Qur’an and its bearer had on people who came into contact with them. Taken together, both exercised enormous influence on everyone. A great many realized that this unique message, delivered by such a distinguished person, was bound in the course of time to win over people’s hearts and minds. Therefore, they planned that nobody will be allowed to listen to the Qur’an. To ensure this, they made horrendous noises as the Prophet (peace be on him) recited the Qur’an to someone. Such opponents also shouted, jeered, clapped, raised a volley of objections and took noise to such a pitch that the Prophet's recitation was lost in the din. They believed that they would thus be successful in defeating the Prophet's call.

31. Misguided people are no doubt under the spell of their chiefs, their religious clergy and devilish folk, all of whom are out to mislead others.

However, when the truth dawns upon them on the Day of Judgement, they will curse these leaders for misguiding them. Indeed, they would simply want to trample on them.

32. After having warned the unbelievers against the consequences of their adamancy and rejection of the truth, the address is now directed to the Prophet (peace be on him) and his Companions.

33. True believers, once they have embraced faith in God, remain fully devoted and committed to Him. They do not commit the mistake of taking any others as lords besides God. After they have embraced true faith, they remain constant throughout their lives. After they have decided to take God for their Lord, they never entertain any erroneous doctrine. Nor do they taint their religious faith with falsehood. Instead, they fulfil its requirements and implications. The Prophet (peace be on him) and his Companions define the steadfastness in faith mentioned in this verse as follows: Anas ibn Malik narrated that the Prophet (peace be on him) said: ‘Many took God as their Lord. However, most of them turned later into unbelievers. A steadfast believer is he who adheres to monotheism until his last breath.’ (Tabart, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 30; Nasa’i, al-Sunan al-Kubra, Kitab al-Tafstr, Bab Qawlihi Ta‘ala: ‘Inna al-ladhina Qalu Rabbuna Allahu thumma Istagamu’.) According to Abu Bakr, faith consists in not taking anyone as partner with God and in not turning to anyone, considering him to be the Lord, (Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 30.) Once while reciting this verse from the pulpit, ‘Umar observed: ‘By Allah! The steadfast are those who firmly adhere to obeying God. They do not run from one direction to the other in the manner of foxes.’ (Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 30.) ‘Uthman defined the faithful as those who work _ exclusively for God. (Zamakhshari, al-Kashshaf, comments on Surah Ha Mim al-Sajdah 41: 30.) According to ‘Ali, the verse speaks of those who sincerely discharge the obligations prescribed by God. (Zamakhshari, al-Kashshaf, comments on Surah Ha Mim al-Sajdah 41: 30.)

34. The descent of angels does not take any palpable form. In other words, the believers do not necessarily see or hear the angels. God may, however, direct the angels to appear publicly whenever He so pleases. Generally speaking, an angel visits true believers in an imperceptible form when the latter are persecuted by the enemies of the truth. They bless believers with peace and tranquility. Some Qur’anic scholars believe that angels visit human beings only in his graves, on their deathbed, or in the Hereafter. In the context of the verse under study, however, the sending down of angels is mentioned in order to comfort and console believers, to boost their morale and to reinforce their faith in God’s help and support.

What the angels communicate to them in this regard goes down to the depths of their hearts rather than simply strike a chord in their ears. At the time of their death, true believers are warmly welcomed by the angels, the angels also greet them in their graves. They will also accompany them in the Grand Assembly until the time they enter Paradise. The angels’ company of the true believers, however, is not confined to the Hereafter.

They also accompany them constantly in this life. It also becomes clear from the context of the verse that just as devils and evil ones collude with wicked people; in the same way the angels stand by the side of those true in faith. On the one hand, the collaborators of the wicked further embellish their evil deeds, encouraging them to continue with their oppression and dishonesty, assuring them that this is the road to their success. Conversely, angels approach the devotees of truth and deliver the message as mentioned in verses 30-32.

35. This expression is of pervasive import, rich with a new message - of comfort for believers and covering all stages of life ranging from the present world to the Next. The angels’ assuring statement to the believers that they are ‘their companions in this world and the Hereafter’ carries the message that they should not feel cowed down by the forces of falsehood, howsoever preponderant and oppressive those might be. Nor should they grieve over the hardships and losses they might suffer in the cause of truth, for they will soon be compensated with something far superior to all worldly goods. When these same words are said by the angels to believers on their deathbeds, they are meant to assure them that they should have no fear for they are proceeding to a terminus where Paradise awaits them. As for their dear ones whom they are leaving behind in this world, they should not feel grieved, for the angels are their guardians and companions. When the angels will utter these words in barzakh and the Grand Assembly, it will signify that there is no reason for the believers to sorrow over the difficulties they faced in the course of their worldly life nor to have any fear with regard to Afterlife for from now on only bliss will greet them. This because the angels themselves were giving the {believers tidings of Paradise.

36. After providing consolation to the believers and reinforcing their morale, they are now being urged to turn their attention to their mission.

In the preceding verse, they were told that steadfastness in devotion to God and firm adherence to it is the basic goodness which endears them to the angels and makes them worthy of Paradise. They are further being told what will place them on an even higher pedestal, causing their further exaltation: This whereby they should act righteously, call others to serve God, and fearlessly proclaim themselves to be Muslims. So intense was the unbelievers’ hostility to Islam at this time that anyone’s declaration that he had embraced Islam amounted to him having set his foot in a wild forest teeming with ravenous beasts all ready to pounce upon him and tear him to pieces. If a believer were to go a step further and begin summoning others to Islam, then this was tantamount to inviting those beasts to devour him. Despite such severe opposition to Islam, when identification with it amounts to inviting hardship upon oneself, one should nevertheless ensure that one’s conduct is impeccable so that Islam’s enemies have no pretext to point blaming fingers.

37. This Qur’anic directive may be better appreciated against the backdrop in which it was given. At that time, whoever embraced Islam found himself in a bitterly hostile atmosphere. Likewise, whoever invited people to Islam aroused the wrath of the Makkan unbelievers. In such circumstances, believers are told that while it is a virtue to take God as one’s Lord and to remain steadfast in following His way, nonetheless the height of virtue consists in declaring one’s faith and summoning others to that faith, in total disregard of the consequences that might ensue.

Furthermore, while pursuing this mission one’s conduct should be so transparently clean and unblemished that detractors fail to find any fault with Islam and its votaries.

In order to fully appreciate the significance of this directive, one should call to mind the circumstances in which it was given. The directive was given when Islam’s message was being generally spurned and. facing obstinate and aggressive opposition. In pursuing their blind hostility, the unbelievers had exceeded all limits of morality, humanity and decency. In their zealotry, these opponents did not shrink from recourse to all kinds of lies against the Prophet (peace be on him) and his followers. Indeed, all possible means were employed in a bid to discredit the Prophet (peace be on him) and turn people against him.

A whole range of allegations was fabricated to bring this about. Virtually a whole army of persons was mobilized in order to create doubts in people’s minds. Not only this, but the Muslims were also being subjected to myriads of hardships and torments so that quite a few of them had to migrate for their safety. In order to render the Prophet's preaching ineffective, no sooner would he rise to preach than his opponents would create a din such as to drown out whatever he was saying. The conditions obtaining at that time were so demoralizing that all avenues of preaching Islam seemed to be effectively blocked.

It was at this stage that the Prophet (peace be on him) was taught how to smash the force of his enemies.

In such adverse circumstances, it is significant that the Qur’an directed the Prophet (peace be on him) to follow the golden rule: ‘Repel (evil) with that which is good, and you will see that he, between whom and you there was enmity, shall become as if he were a bosom friend (of yours).’ The first point emphasized is that good and evil are not alike. When a fierce storm of opposition is raised by the enemies of truth, believers may find themselves helpless and resource less.

Notwithstanding this, evil is intrinsically weak and fragile. It is bound to perish. The standard-bearers of evil are themselves bound to realize that they are wrongdoers, oppressors, and that they are being stubborn on account of their own self-interests. Humans, as long as they are so, can simply not help despising evil. As a result, let alone gaining the esteem of others, evil-doers lose esteem in their own sight. There also surges within them a sense of guilt which weakens them from within.

Virtue, on the contrary, which apparently looks weak, has an intrinsic strength and ultimately triumphs if it remains active. Even an evil-doer recognizes the value of virtue. In an open encounter between good and evil, only very few will support the latter. It is also emphasized that evil should be repulsed not simply by good but by good of the highest kind.

The point is that if someone ill-treats you and you forgive him then this is surely an act of goodness. But a good act of the highest order is that you treat well even those who treat you badly. The expected result of this behavior is intensified: the worst enemy is likely to become your bosom friend. This because human nature is such.

Suppose, then, that if one keeps quiet in response to someone’s abuse, undoubtedly it is a good act. Such inaction might, however, not prompt him to stem his abusive tongue. Now, consider what would happen if the person so attacked were to go further and act benevolently towards his enemy, earnestly seeking his wellbeing in response to his abuse.

Such an attitude would inevitably cause embarrassment and silence the detractor once and for all.

It is also likely, however, that in some cases if one does not retaliate, one’s enemy might be further emboldened and cause one further harm.

In the long run, however, evil cannot compete with goodness. This observation that goodness will always overcome one’s enemies should, nonetheless, not be taken as an inexonerable law of nature. There are wicked people who will continue to cause mischief, no matter what favors one might do them. Such are the exception, however, rather than the rule.

38. Although the directive is very effective, itis nonetheless not easy to put it into practice. It calls for exemplary patience, large-heartedness, firm resolve and self-control. Occasionally one may behave in this manner. However, if one is dealing with a wickedness intoxicated with power and which lacks all scruples, it is hard to constantly act with such a high degree of self-restraint. It is only the person who is wedded fully to the cause of truth who will be able to maintain his poise, exercise self-control to the full and not be provoked at others’ mischief. In other words, he will be the person of such sterling resolve and nerve that no viciousness from his opponents, howsoever despicable, will succeed in prevailing upon him to lower his lofty moral standards.

39. This is the law of nature. Only people of superb stature possess these qualities, and none can prevent them from reaching the heights of success. It is simply impossible for those of low moral stature to defeat such people by recourse to debased maneuvers, ignoble tactics and vile acts.

40. Satan is greatly upset when he observes that in the conflict between truth and falsehood the virtuous respond to evil with good and decency. Satan longs to see the votaries of truth, especially its leading figures, commit a moral lapse, one that he can then publicize to their discredit. This lapse would be used to argue that the difference between the forces of evil and good was not all that clear for ignoble acts were not confined to one party alone; rather, they characterize both parties, whereby those who are considered good have also been guilty of unworthy actions. Superficially, this line of argument appeals to many, for common people do not have the ability to differentiate between the initial excesses that were committed and those actions that came in response to them. Hence, as long as they see the party representing truth and goodness acting with conspicuous decency in response to the vileness of those who are evil, they remain impressed. However, if in a moment of weakness, the party of good and truth also commit an untoward act, or an act that does not behoove good people, then the common folk will tar both parties with the same brush though the act might have been committed in reaction to a major excess committed by those who are evil. Hence, it was pointed out that people should be constantly on guard against Satan’s deception. For Satan is likely to approach them in the garb of a sincere well-wisher, provoking the good not to put up with any of the enemy’s high-handedness, and emphasizing that the excess to which they were subjected was simply unbearable and should be duly paid back, punch for punch. Hence why, on those occasions when one feels unduly provoked, one should be on the alert against Satan’s promptings.

Such feelings of provocation are an indication that Satan is prompting the person concerned so that in a fit of rage he should take a mistaken step. However, even in full consciousness, it is still not right to be complacent for one nevertheless runs the risk of succumbing to another mistake. This because one is likely to entertain the illusion that one has such an exceeding degree of self-control that even Satan has failed to push him to committing mistakes. Such illusion is another grave act of self-deception, one caused by Satan, one that is highly dangerous. On such occasions one should seek refuge with God, for it is thanks to His succor and protection alone that man can avoid falling prey to serious mistakes.

This is best explained by the following incident narrated by Imam Ahmad ibn Hanbal in his Musnad, on the authority of Abu Hurayrah: Once someone started hurling abuses at Abu Bakr in the Prophet's presence. Abu Bakr listened quietly while the Prophet (peace be on him) watched him with a smile on his face. At long last, Abu Bakr could no longer hold himself and made a harsh remark about the other person. When he uttered that, the Prophet’s complexion changed, indicating that he felt disconcerted and then he immediately left. Abi Bakr followed the Prophet (peace be on him) and asked him on the way why he had kept smiling while he was being insulted and why he had left in anger when he [to wit, Abu Bakr] retaliated. To this the Prophet (peace be on him) replied: ‘As long as you remained quiet, an angel remained with you and kept answering him on your behalf. However, when you retorted Satan replaced the angel and I could not sit in a place where Satan was present.’

41. After having sought refuge with God in the face of severe opposition, what fills a believer’s heart with patience, steadfastness and tranquility, peace and calm is the conviction that God is well aware of everything, including what both the believers and the unbelievers do; He sees the acts of both the parties and also hears whatever they say. With this belief, a true believer entrusts all matters relating to themselves and the enemies of truth to God and so doing feels fully satisfied.

This is the fifth instance in which the Qur’an imparts this wisdom to the Prophet (peace be on him) and through him to the believers, a wisdom that pertains to summoning people to Islam and bringing about reforms in the lives of fellow human beings. For the other instances in’ point, see al-A‘raf 7, nn. 149-53, Towards Understanding the Qur'an, vol. Il, pp. 111-16; al-Nahl 16, nn. 122-3, vol. IV, pp. 375-7.

42, From here on the address turns to the generality of people. A few sentences are devoted to explaining the basic truth to them.

43. Objects of nature should not be worshipped in the mistaken belief that they are God’s manifestations. Instead, they are only His signs. When one reflects on those signs, one grasps the essential truth of monotheism permeating the universe and its working. Day and night are mentioned before referring to the sun and the moon in order to bring home the point that the setting of the sun and the rising of the moon at night, and the appearance of the sun and the disappearance of the moon at day time, show that neither of them is Divine or a manifestation of the Divine. On the contrary, the sun and the moon are helpless entities bound to God’s laws and as such simply revolve in their respective orbits.

44. This constitutes a rejoinder to the philosophy that has been dexterously developed by the more intelligent of the polytheists. They insist that they do not prostrate themselves before objects of nature, but rather prostrate before God. In response they are asked why, if they truly worship God, they do not directly prostrate themselves before God rather than do so before any intermediaries?

45. ‘But if they wax proud’ means that the unbelievers thought it to be inconsistent with their pride to pay due heed to the Prophet (peace be on him) they preferred instead to intransigently cling to their ignorance.

46. The entire system of the universe is in operation through the angels, who are diligently engaged in celebrating God’s unity, and in obeying and serving Him. The angels associated with the affairs of the universe constantly testify that their Lord is far too glorious to have any partners in His Divinity. Yet if there are some fools who do not take heed, even after things have been explained to them and who insist on adhering to polytheism, then these may be left alone to wallow in the foolishness which they have chosen for themselves.

There is consensus among scholars that while reciting this part of the Qur’an prostration should be performed. There is disagreement, however, about which of the two verses requires prostration. Itis reported that ‘Ali and ‘Abd Allah ibn Mas’‘ud used to prostrate themselves on reciting verse 37. This view is shared by Imam Malik, and according to one report, by Imam Shafi’l as well. As opposed to this, ‘Abd Allah ibn ‘Abbas, ‘Abd Allah ibn ‘Umar, Sa‘id ibn al-Musayyab, Masruq, Qatadah, al-Hasan al-Basri, Abu ‘Abd al-Rahmn al-Sulami, Ibn Sirin, Ibrahim al- Nakha‘i and several others refer to verse 38 in this regard. This view is also held by Imam Abu Hanifah, The Shafi‘is too subscribe to the same view. (Qurtubi, al-Jami’ li Ahkam al-Qur’an, comments on Surah Ha Mim al-Sajdah 41: 38; Nasafi, Madarik al-Tanzil wa Haqa’iq al-Ta’wil, comments on Surah Ha Mim al-Sajdah 41: 38.)

47. For further details see al-Nahl 16: n. 53, Towards Understanding the Qur’an, vol. IV, p. 340; al-Hajj 22, nn. 8-9, vol. VI, p. 9; al-Rum 30, n. 25, vol. VIIL, p. 88, and Fatir 35, n. 19, vol. IX, p. 215.

48. Itis stated in just a few sentences that the doctrines of monotheism and the Afterlife, which the Prophet (peace be on him) summoned people to accept, were true and reasonable and that the phenomena of the universe also testifies to their truth. After this, the discourse turns to Islam’s opponents, those who were inveterately bent upon opposing these doctrines.

49, The actual words are (‘pervert Our Signs’). The word ilhad means to deviate, to turn away from the straight to the crooked way, to adopt a crooked course. To prevent God’s Signs means to try to dig out something crooked in a way that is straight. In other words, while going through the verses, instead of turning to the clear, explicit meaning of those verses one commits the mistake of forcing them to yield all kinds of erroneous meanings, thereby misleading one’s own self as well as others. The unbelievers of Makkah had adopted various means to deviate from the Qur’an. One of these was that they would detach Qur’anic verses from their context, or interpolate them, or wrongly interpret a word or passage. By so doing it became possible for them to subject the Qur’an to a variety of objections and thereby deviate from it.

50. This implies a severe warning. Suppose a sovereign were to proclaim that those who are engaged in misdeeds ‘are not hidden from Us.’ Obviously, this proclamation means that such people will not escape punishment.

51. The Qur’an stands out as the eternal truth. Its message cannot be defeated by the unbelievers’ recourse to the tricks they employed against it. The votaries of falsehood employed whatever means they could against the Qur’an. In so doing, they clearly did not appreciate that the Qur’an represents the power of honesty, of true knowledge, of a powerful language and its eloquence, let alone the power of God, its Author as well as the force of the personality of the great Messenger (peace be on him) who brought it. The Qur’an, in short, cannot be 4 checkmated by falsehood or malicious propaganda.

52. ‘Falsehood may not enter it from the front or from the rear.’ In other words, if someone tries to refute the Qur’an directly from the front and seeks to prove any item or teaching of it to be false and flawed, he is bound to fail. On the other hand, the statement that falsehood will not be able to enter the Qur’an from the rear means that never can any truth or knowledge come to light which is opposed to the truths expounded by the Qur’an. There will never be any knowledge which will negate the knowledge expounded by the Qur’an. Nothing can ever be established through sound experiment and observation that will be able to establish the falsity of the guidance provided to mankind in the domain of beliefs, morality, law, culture and civilization, economy, society and polity that the Qur’an has declared to be true or vice versa. Moreover, this also means that whether falsehood attacks the Qur’an directly or deviously, it can never thwart its message. Despite all the open and hidden tactics employed by the Qur’an’s opponents, its message will spread far and wide and none will be able to repulse it.

53. God is surely Most Forbearing and Most Forgiving. This is evident from the fact that His Messengers were rejected as liars, were reviled, persecuted and tormented and yet God continued to grant respite for a long time to those who were responsible for these actions.

54. This is another example of the Makkan unbelievers' diehard opposition to the Prophet (peace be on him). They used to contend that since the Prophet was an Arab and Arabic was his mother tongue, how could one believe the Qur'ān to be the Word of God rather than the product of Muhammad's own mind? They argued that they might have considered the Qur'an to be of Divine provenance had the Prophet (peace be on him) suddenly burst forth into eloquence in some foreign tongue such as Persian, Greek or Latin that he did not know. In response, God makes it clear that the Qur'ān has been sent down in their own tongue precisely in order that they may easily understand it. It is nothing short of folly on their part to raise questions as to why it was revealed in Arabic. Had it been revealed in some other tongue, they would have found this odd and would have said: Isn't it weird? An Arab Messenger has been raised among Arabs, but the Book he has brought is in a foreign tongue, one that neither he understands nor his people.'

55. When one is called out to from a distance, one only hears a faint sound and is unable to comprehend the precise words spoken.

This similitude brings out in full the psychological state that marked the obdurate opponents. It is common knowledge that if a person is unbiased and someone talks to him he tries to listen in order to grasp what is said, and is willing to accept whatever he finds reasonable. In contrast, anyone who is filled with prejudice, spite and hostility will understand nothing. It appears that only the sound reaches his ears- while he is able to pay no heed to the message itself. The impression of the speaker will also be the same: what had reached the audience were just stray sounds rather than his actual words.

56. In other words, while some believed in the Scripture revealed to the Prophet Moses (peace be on him), others turned to it in hostility.

57. This statement carries the following two meanings: (i) That should God not have ordained that mankind be granted due respite to reflect over and respond to His message, the opponents of the truth would have instantly been obliterated. (ii) That had God not ordained that all the differences among mankind would be settled ultimately on the Day of Judgement, the truth would have been incontrovertibly unraveled in the world, and it would have been made absolutely clear who is in the right and who is in error.

58. This short statement identifies the malaise that afflicted the Makkan unbelievers. They doubted the veracity of the Qur'ān and the Prophet (peace be on him). Indeed, they vociferously rejected both the Qur’an and the Prophet (peace be on him). However, their rejection was not rooted in conviction; rather, in the heart of their hearts they suffered from uncertainty and anxiety. Swayed by selfish motives and idiosyncratic prejudice, they felt compelled to reject and stoutly oppose the Qur'ān and the Prophet (peace be on him). On the other hand, they realized in the depths of their hearts that the Qur'an was a consummate piece of discourse, the like of which had never been heard from any litterateur or poet. Nor could any person utter anything like the Qur'ān. Nor could devils and demons approach people, urging them to embrace godliness, righteousness and moral purity. Likewise, when they gave the lie to Muhammad (peace be on him), claiming that he was saying and doing everything for self-exaltation, their consciences upbraided them. For they were inwardly aware of their own guilt and wondered how they could attribute such vile motives to someone who had never tried to acquire wealth, power or fame, someone who in fact was free of every taint of self-indulgence. On the contrary, he had always worked for the cause of goodness and virtue and did nothing unbecoming to serve any of his personal interests.

59. That is, their Lord can never commit the injustice of causing a person's good deeds to go to waste; nor can He let the evil-doers escape retribution for their misdeeds.

60. The reference here is to the appointed Hour when the wicked will be punished for their misdeeds and the wrongs to which good people were subjected will be redressed.

61. God alone knows when the appointed Hour will be. This represents the Qur’anic rejoinder to the Makkan unbelievers' query as to when God's punishment, with which the Prophet (peace be on him) threatened them, will come to pass. God responds to their query without clearly stating that query in so many words.

62. This directive is meant to urge the audience to take note of two things: (i) That not only knowledge of matters relating to the Last Day but of all matters relating to the realm beyond the ken of perception is the exclusive preserve of God alone. (ii) That God is aware of even the minutest details of everything. It is inconceivable that any of man's deeds will escape His knowledge. Therefore, no person should act whimsically in God's dominion. It is in this sense that this observation is thematically linked with the verses that follow.

Pondering on what immediately follows makes it quite clear that the point being driven home is that people should not waste their time and energy on trying to ascertain the exact time when the Day of Judgement will come. What should rather concern them is what punishment will be meted out to people for their iniquity when the Day arrives. In this respect, what the Prophet (peace be on him) once said is very significant.

This occurs in a tradition which has been narrated through myriad channels in the Sīrah, Sunan and Musnad works so that it has reached the point of tāwātur (massive transmission), thereby signifying absolute authenticity. According to the tradition, the Prophet (peace be on him) was travelling when someone called out to him from a distance, saying: "O Muhammad! When will the Last Day be?' He replied: 'It is imminent. What preparations have you made for it?! (Bukharī, Kitāb al-Manāqib, Bab Manāqib 'Umar b. al-Kattāb; and Muslim, Kitāb al-Birr wa al-Şilah wa al-Ādāb, Bāb al-Mar' ma'a man Ahabb; Nasā'ī, al-Sunan al-Kubrā, Kitāb al- "Ilm, Bāb idhā Su'ila al-'Ālim 'anmā Yakrahuhu; Aḥmad ibn Hanbal, Musnad, narrated by Anas b. Mālik.)

63. The unbelievers will realize on the Day of Judgement that they were in gross error. On that Day, no one will entertain any notion that God has any partner whatsoever. It is clear from the verse's wording that at each stage on the Day of Judgement, the unbelievers will be asked whether they were in the right or in error. Inevitably, at every stage they will admit that they were misguided and that the Prophet's message alone was true, and that they constantly disregarded it, persisting in error and ignorance.

64. Ina state of sheer desperation the unbelievers will look around, hoping to receive help from those whom they had worshipped during their lives. They will look here and there for someone to rescue them, or at least to lighten their punishment. However, they will find neither helper nor supporter anywhere.

65. ‘Good’ here means prosperity, abundance of sustenance, good health and the well-being of the family. As for the word al-insan (man) used here it does not refer to the entirety of mankind. For if that were the case, it would also include Prophets and pious people who do not suffer from the weakness mentioned in this verse. Rather, the verse mentions those who fervently invoke God when they are engulfed in a crisis but who, no sooner than they receive any portion of good fortune, throw all their scruples aboard and pounce on self-indulgence. Since the majority of human beings are vulnerable to this weakness, it is projected as a common failure pertaining to mankind.

66. Such a person tends to boast that he has earned all his good fortune as a result of his own talent and competence. He, thus, considers himself quite worthy of the well-being that he enjoys.

67. The unbelievers turn away from God, neither obeying nor worshipping Him. Essentially, they consider it beneath their dignity to surrender themselves to God.

68. We have come across several Qur’anic verses which make this point. In order to gain a better understanding of the issue under consideration, it is pertinent to refer to the following: Yunus 10: 12 and _ Hud 11: 9-11, Towards Understanding the Qur'an, vol. IV, pp. 16, 84-5; Bani Isra’il 17: 83, vol. V, p. 69, al-Rum 30: 33-6, vol. VIIL, pp. 103-4, and see al-Zumar 39: 8-9 and 49 above.

69. This does not mean that one should believe, on grounds of contingency, that if this Qur’an indeed turns out to be God’s Revelation then they will be spared chastisement. What it really means is that they were thoughtlessly rejecting the truth, sealing their ears against it and were, in a fit of adamancy, bent on opposing it. All this was nothing short of foolishness. After all, they had no means of knowing that the Qur’an was not from God; there was no definite basis for them to contend that it had not been revealed by God. Quite obviously, their refusal to believe in the Qur’an was based on conjecture rather than on definite knowledge, and every conjecture can be true or false.

Let us now proceed to consider both possibilities: that the conjecture might be true or false. Let us assume for a moment that their conjecture turns out to be true. In this case, at most, all those who believe and those who don’t will come to the same end. This because all will be reduced to dust and that will be the end of things. However, if on the contrary, it turns out that the Qur’an was from God and whatever it says about Afterlife does come about, how horrendous will the end of those who gave the lie to Afterlife be? It is their own interest which requires them to abjure obstinacy and adamancy and give serious and open-minded thought to the truth of the Qur’anic claim. If, after serious reflection, they decide not to believe, they may do so. There is, however, no justification for them going to the extreme opposition which they did. There was no reason why they should go so far as to lie, defraud, beguile, oppress and torment people so as to arrest Islam’s spread.

70. This. verse admits two meanings and both have been given by highly regarded Qur’anic commentators: (i) That the unbelievers will themselves soon see that the Qur’an’s message has come to prevail in and around Arabia and they themselves will pledge loyalty and commitment to it. It is then that it will dawn upon them that what is being propounded, something whose acceptance they had resisted, is indeed fully true. (Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 53.) Some people have objected to this on the grounds that the mere fact of an ideology’s prevalence does not necessarily prove its truth. For, as we know, false ideologies too have achieved dominance and their followers succeeded in conquering territory after territory.

This objection, however, is superficial, one that is made without fully understanding the whole matter. The astounding Islamic expansion in the time of the Prophet (peace be on him) and the Rightly-Guided Caliphs was not simply a token of Islam’s truth by dint of the believers’ success to conquer vast stretches of land. These conquests were rather tokens of truth in the sense that they were unlike other conquests in history which made a person, or a nation, the master of the lives and properties of others, thereby filling God’s earth with tyranny and oppression. As distinguished from other examples of conquest, the Islamic conquests brought in their trail a tremendous religious, moral, intellectual, cultural, political, civilizational and economic revolution.

As the effects of this revolution radiated, the best potentials of human beings came into fruition and their evil potentials were quelled.

The world has been in the habit of expecting moral excellence and loftiness of conduct only from devoted ascetics and godly hermits, who renounce the world to constantly remember God. Hardly was it thought that excellence of the most sublime kind can be found in the lives of those who run the affairs of the world. The revolution we are talking about has enabled us to find moral excellence in the courts of those who administered justice, in the conduct of army commanders engaged in warfare and conquest, in the revenue administration of tax-collectors, and in the trade and commerce of businessmen. This revolution brought into existence a society in which ordinary human beings reached the heights of moral excellence that were way beyond those attained by the moral elites of other societies. This revolution liberated human beings from superstitions and myths and led them along the high road of knowledge, research and rational thinking and behavior. It treated those ills of life which other societies had not even thought of treating or which they had failed to treat. In this regard we may mention the class divisions within each society and the differences between the high and the low, let alone the vogue of untouchability, legal and social inequality, suppression of women, _ denial of basic human rights, extensive spread of crimes, addiction to drugs and alcohol, exaltation of rulers to the extent of rendering them beyond accountability, helplessness of the masses, wanton violation of covenants and treaties in international relations, savagery in warfare and myriad other evils.

Arabia, which was once notorious for its lawlessness, wickedness and moral degeneration, changed altogether thanks to Islam. Schism and wanton feuding were replaced by order; internecine bloodshed and lawlessness were replaced by peace and security; instead of wickedness and corruption there was piety and moral propriety; instead of oppression and tyranny there was justice; instead of impurity and defilement there was grace and refinement; instead of ignorance there was knowledge, and instead of vengeful fighting lasting for several generations there was brotherhood and love. Those people who could not even dream of anything higher than becoming the chieftains of their own tribes became leaders of the world. Those to whom the Prophet (peace be on him) had recited this verse for the first time observed these signs with their own eyes. From that time on God has constantly been showing ££ such signs.

Even in the present phase of decline Muslims have continued to display a grandeur in their conduct which is way above the moral standards acceptable to the embodiments of refinement and cultivation.

The brutal treatment to which ‘civilized’ nations have subjected the colonized peoples of Asia, Africa, America and even Europe has no parallel in any period of Muslim history. It is thanks to the Qur’an that we find such tender humanity among Muslims that after becoming dominant they never adopted the brutality that characterizes every period of non-Muslims’ history. It is for anyone to see how Muslims treated Christians in Spain when they were in power there and conversely how the Christians treated the Muslims during the period of their control of that land: how the Muslims’ magnanimous treatment of Christians utterly contrasts with the brutality of the Christians towards Muslims after they became the rulers of Spain. Let us consider another case, that of India. Muslim rule over the Subcontinent lasted for eight centuries. It is worth noting how the Muslims treated the Hindus of India during their hegemony and how they are now being treated by Hindus who presently dominate India. The same needs be said about the Muslims’ treatment of Jews and vice versa.

The second meaning of the verse is that God will show to people His signs in the phenomena of the universe, of the earth and the sky as well as in their own beings, signs that will make it evident that the teachings of the Qur’an embody the truth. (Tabari, Tafsir, comments on Surah Ha Mim al-Sajdah 41: 53.) Some people raise strong objection to this, saying that these signs were already there, so why have they been associated with the future? This objection is as shallow as the one with regard to the first meaning of the verse. Certainly the heavens and the earth have been there for people to see and so has been man’s own being. However, the signs so embedded in them are virtually countless, so that man has neither been able to encompass them in the past nor he will be able to encompass all of them in the future. However, in every age ever new signs of God have attracted man’s attention and this will continue till the Day of Resurrection.

71. God is well aware of every effort aimed to give the lie to and frustrate His Message. Does the fact that God is well aware of their deeds not suffice to strike awe among them, filling their hearts with fear?

72. What explains their behavior on the Last Day is that they do not believe that they have to stand before their Lord and render an account of their deeds.

73. That is, they cannot escape God’s grip. Let it also be noted that none of their deeds have remained unrecorded.