1. This constitutes the introduction of the surah. Addressing Prophet Muḥammad (peace be on him) God makes it quite clear that the majority of his people are disinclined towards his teaching. However, their aversion to it does not detract from the fact that his teaching is a revelation from God and as such constitutes the truth.
This brief introduction is followed by the main discourse which consists of explaining to the unbelievers why the Prophet's teaching is true, and why its rejection is altogether erroneous.
In order to fully appreciate the discourse, it should be remembered that at that time the teaching of the Prophet (peace be on him) was mainly comprised of the following three elements. First, that godhead in its entirety rests with the One True God, and hence He alone deserves to be served and worshipped. Second, that the present life will inevitably be followed by the Hereafter in which all will have to render an account of their deeds. Third, that the Prophet (peace be on him) is the Messenger of God, and that all that he teaches is from God and not from himself. It is precisely these basic teachings which the unbelievers refused to accept. However, a variety of persuasive means were employed to explain these truths and to remove any doubts and misconceptions that the people might entertain about them.
2. In other words, the heavens were raised without anything perceptible to support them. There is nothing tangible in space which holds the virtually infinite number of heavenly bodies together. Nevertheless, there is a force – an imperceptible one - which keeps each heavenly body exactly where it belongs and regulates its orbit. This force also prevents these immense bodies from colliding with the earth or with each other.
3. For further details see Towards Understanding the Qur'an, vol. III, al-A'raf 7, n. 41, pp. 33-4. It suffices to state here that the Qur'anic verses which mention that God established Himself on the Throne (see al-A'raf 7: 54; Yūnus 10: 3; Tā Hā 20: 5, etc.-Ed.) are meant to emphasize that God not only created the universe but also holds total sway over it. The cosmos is neither a self-operating, automated workshop as a group of ignoramuses is wont to fancy. Nor is it a theatre consisting of a myriad of deities as another group of inept people is inclined to believe. The cosmos is a well-organized, superbly ordered system which is fully under the control of its Creator.
4. It should also be remembered that the Qur'an addresses itself to a people who did not deny the existence of God. Nor did they deny that He alone created the universe and that it is He alone Who raised the canopy of the heavens, and made the sun and the moon subservient to a law. In view of the fact that even the polytheists accepted this, it was altogether unnecessary to marshal any evidence or present any argument to prove that God alone created the heavens and the earth and yoked the sun and the moon to follow a set of cosmic laws. Hence, rather than do that the facts which were accepted by all are mentioned in order to build an argument upon them. The argument is that since none other than God rules over the universe, none other than Him deserves to be served and worshipped.
At this stage the following question might be posed: How can such an argument carry any weight with those who believe neither in the existence of God, nor in His being the only One Who created and rules over the universe? The fact is that the argument which has been presented to establish the unity of God is equally relevant to establish God's existence. The whole argument for God's unity is based on the premise that the universe constitutes one integrated system, which is subject to a colossal body of laws. These laws clearly point to the existence of an all-pervasive power, a wisdom immune from every imperfection, a knowledge free of every error. It is obvious that such a system can operate only if it is subject to the will of no more than one being who effectively controls it. It is no less obvious that such a well-ordered system cannot operate if there is none to operate it. How can there be an order without there being someone who established it? How can there be a law without a sovereign to enforce it? How can there be wisdom without there being someone who embodies it? How can there be knowledge without a knower? Above all, how can one even conceive of creation without a creator? To think, therefore, that this vast universe, which is so perfectly ordered, could have come into being on its own, or that such order could emerge in it without there being anyone's will behind it, is either rank irrationality or incurable obduracy.
5. The system regulating the universe testifies to the fact that an all-pervasive power controls it and that an immense wisdom permeates it. Moreover, everything in the universe indicates that nothing in it is everlasting. Everything has a term and that it vanishes with the expiry of that term. This applies not only to the component parts of the universe but also to the universe as a whole. The structure of the universe clearly indicates that it will not last for ever. A moment has definitely been set for it to come to an end. When that moment comes, the present world will vanish into non-existence and will be replaced by another one. Hence, there is no reasonable ground to think that the Resurrection will not come.
6. There are many signs which indicate that the information about the ultimate truths provided by the Prophet (peace be on him) is indeed fully reliable. If one looks around with open eyes there are innumerable signs spread across the heavens and the earth which testify to the truths which the Qur'ān invites men to accept.
7. Now, the evidence of the natural phenomena in support of the truth that God alone is the creator and sovereign of the universe is all too evident. However, the idea that the natural phenomena also provide evidence as to the soundness of the Prophet's teaching that man is accountable before his Lord, and that he will receive reward and punishment in the Hereafter are subtle. Hence, this aspect of the evidence of natural phenomena is spelled out.
The natural phenomena testify to the Hereafter in two ways. First, when we consider the structure of the heavens and the earth and the subjection of heavenly bodies to a system, we are convinced of God's immense power. For it is by dint of His power that God created the heavens and the earth and ensured the regularity of their movement along their orbits. If we remember this, it is easy to appreciate that He certainly also has the power to bring back to life all men after their death.
Second, the order that seems to prevail in the heavens also proves that the Creator is absolutely wise. Now, it seems quite inconceivable that God Who created man, Who endowed him with reason and understanding, granted him free-will, and enabled him to exercise control over innumerable things on the earth, would not call him to account. It is inconceivable that such an All-Wise God will not reward those who do good, and punish those who commit evil. It simply cannot be imagined that He would not take to task the wrong-doers and recompense those who were wronged.
Now, it is possible for a foolish and insensitive worldly ruler to leave the affairs of the state totally to his officials, utterly neglecting his responsibilities and immersing himself in the pleasures of life. However, such a thing is simply inconceivable with regard to the All-Knowing and All-Wise God.
Thus, an observation of the heavens leads one to believe that not only is the Next Life possible, but that it is inevitable.
8. After drawing attention to heavenly bodies, reference is made to the earth. Once again, there is a myriad of signs here which point to God's power and wisdom. The signs of God's power and wisdom on earth-like His signs in the heavens provide strong evidence in support of God's unity and an After-life.
The arguments adduced in this context may be succinctly stated as follows:
(1) The close connection between the earth and the heavenly bodies in general, and the sun and the moon in particular is quite evident. It is also evident that there is a close link between the earth's creatures and the countless mountains and rivers. All these provide clear proof of the fact that these objects have neither been created nor are they governed by different gods. For, had that been so, it would be inconceivable that there should come to be that perfect harmony and accord which we find between them; and that even if such a harmony and accord would have come to be at a given moment, it would not have lasted for long. Nor would it have been possible to chalk out a unified plan for the creation and regulation of the universe. Nor would it have been possible to contrive a system in which the different elements of the universe are so elaborately inter-dependent and so perfectly inter-related that all things right from the earth to the heavens constitute a harmonious system which never allows for any conflict or friction.
(2) As we know, this vast spherical body - the earth - lies suspended in space. We also find on it a large number of enormous mountains from which huge rivers spring. On the surface of the earth countless trees grow and bear fruit. The earth also witnesses the astonishing cycle of day and night which proceeds with absolute regularity. All these are proof of the boundless power of God Who created everything. It is sheer folly to think that such an All-Powerful Being would lack the power to restore human beings to life after their death.
(3) An intelligent person can hardly fail to notice the structure of the earth, the presence of the mountains on its surface, the flow of rivers which originate from those mountains, the fact that all speces of fruit produce two kinds of fruit, and the regular cycle of day and night. Nor can he fail to perceive the underlying wisdom of, and the innumerable advantages inherent in, the whole scheme of things which encompass the universe - facts which testify that God Who devised that scheme is possessed of absolute wisdom. The phenomena mentioned above also proves that the earth is not ruled by a force devoid of will, nor by one who treats it merely as a plaything. Everything on the earth manifests the wisdom of an All-Wise Being, and that too at its zenith.
Now, if there is someone who even after observing and reflecting over all this still believes that after creating man and providing him with endless opportunities to act, God would simply reduce him to dust, leaving him unrequited for his deeds, then he must certainly be a fool.
9. God has caused the various regions of the world to differ from one another despite their contiguity. These regions differ in many respects - in their configuration, in their colour, in their component elements, in their characteristics, properties and potentialities, in the produce which they yield and in the chemical and mineral deposits which are hidden under their surface. The variation and diversity thus found abounds in wisdom and leads to countless benefits. Let us disregard for a moment the benefits inherent in this diversity in respect of other species of creation and simply consider the benefits which accrue to human beings. In this regard it will be noted that there is a very close correspondence between the diverse interests and purposes of man and the diversity which characterizes the different regions of the world. The result of all this is manifest in the growth and efflorescence of human culture and civilization.
It would be bold and impetuous for anyone to brand all this as the outcome of mere coincidence. On the contrary, common sense suggests that all this. indubitably represents the careful and benevolent planning of the All-Wise Creator.
10. Some date palm trees have just one trunk whereas others have two or more stems from the same root.
11. In the first place, this verse points to the signs of God's unity, power and wisdom in the universe, However, it also subtly hints at another truth - that no part of the universe is characterized by a dull and drab sameness. It is the same earth and yet each tract of it differs from the other in colour, configuration, and properties. Likewise, while the earth is the same, and the same water is used for irrigation, yet different grains and fruits grow. Not only do we see that the fruit of the same tree differs even though they belong to the same species - differ from each other in shape, size and other features. Also, from the same root two different stems rise, each with its distinct characteristics.
Anyone who reflects over these diversities will have no difficulty in understanding the differences in temperaments, predilections and attitudes of his fellow beings. As we shall see later in the same surah (see verse 27 ff.), had God so willed, He would have made all men alike. However, the underlying wisdom of the creation of the universe does not call for absolute sameness. It rather calls for diversity and variety. Had everyone been similar, the alluring attractions of the world would have been rendered meaningless.
12. The unbelievers' denial of the After-life amounts to denying God, denying His power, and denying His wisdom. For they do not simply call into question that men will be resurrected. Implicit in their rejection of the After-life is the idea that God either lacks the power to create human beings afresh, or the wisdom to recognize the need to do so.
13. The Qur'anic statement that, 'they are the ones who shall have shackles around their necks', means that they are prisoners of their ignorance and obduracy, prisoners of their lusts, prisoners of uncritical adherence to their ancestral ways. It is because of all this that they have become incapable of thinking independently. They are too strongly bound by their prejudices to appreciate that the Hereafter is inevitable. They continue to deny it despite the fact that reason and common sense require that the present life be followed by another.
14. The unbelievers of Makka used to say to the Prophet (peace be on him) that if he was indeed a true Messenger, why did God's scourge not strike them. They expressed their amazement at the fact that they were not chastised although the Prophet (peace be on him) had warned them that if they rejected God's Message, a dreadful punishment would seize them. Sometimes they would even say in a challenging tone: 'Our Lord! Hasten to us our sentence even before the Day of Accounting' (Ṣad 38: 16). On other occasions they would say: 'O Allah! If this indeed be the truth from You, then rain down stones upon us from heaven, or bring upon us a painful chastisement.' (See Towards Understanding the Qur'an, vol. III, al-Anfäl 8: 32, and n. 26, p. 150- Ed.)
The present verse is a rejoinder to the unbelievers' impudent remarks. It is simply foolish that instead of asking for felicity some people should implore God to bring upon them His chastisement. But this was precisely what the unbelievers did. On the other hand, instead of punishing them instantly, God granted them a reprieve so that they may be given the opportunity to reform themselves. It is astonishing that the people concerned neither appreciated God's leniency nor gave thanks to Him for it. Ironically, instead of availing themselves of the reprieve to mend their ways, they asked God to expeditiously terminate that reprieve and so chastise them.
15. The expression '[miraculous] sign' here signifies the sign that would persuade the unbelievers to have faith in Muḥammad (peace be on him) as God's Messenger. Such was their mentality that they were not willing to appreciate the truth of the Prophet's teaching even though they found that it was supported by weighty arguments and persuasive proofs. They were also not prepared to consider the excellence of the Prophet's character as a strong testimony in support of the truth of his teaching. Nor were they prepared to take into account the full significance of the moral transformation which the Prophet's teaching had brought about in the lives of his Companions. Nor did they pay any heed to the weighty arguments set out in the Qur'an which showed the hollowness of their polytheistic beliefs and the glaring errors of the superstitions to which they subscribed. They turned a blind eye to all these and insisted that they would believe only if they could come across a miracle that would indisputably prove that the Prophet's claim to Prophethood was true.
16. This pithy statement is God's response to the unbelievers' demand for a miracle. The statement, however, was not directly addressed to them but to the Prophet (peace be on him). He is told that he should not be overly concerned with the question as to which kind of miraculous sign would persuade the unbelievers to believe. For it is not his task to satisfy everybody. His task is simply to arouse those people steeped in ignorance and apathy and to vehemently warn them against the dire consequences to which their evil ways would lead them. God had appointed guides in different ages and among different peoples and had asked them to shoulder this same task now entrusted to Prophet Muhammad (peace be on him). Once the Prophet (peace be on him) has delivered his message, everyone is free either to act wisely and follow that message, or to remain steeped in heedlessness and apathy and so disregard it.
Thus God dismisses the demand of the unbelievers for a miracle. He then informs them in forceful terms that they live in the realm of an All-Knowing and Just God Who fully knows all His creatures from their inception and maintains a vigil over them throughout the full duration of their lives. Moreover when He requites His creatures, He requites them with absolute justice, His decisions being in consideration of their merits. Above all, He is an All-Powerful God and hence the decisions He makes are entirely His for there is no power in the heavens or on the earth which can influence His judgement.
17. This means that while a child is in his mother's womb, God - and He alone - watches over the development of that child in every respect. He oversees the increase or decrease in each of its limbs, endowments and capacities.
18. God directly watches over everyone and is well aware of everyone's deeds and movements. Not only that, but the angels appointed by Him also remain with everyone throughout their lives and record all their actions. This truth has been emphasized with a view to warning those who fancy that they are free to lead the kind of life they wish to, and that they are not accountable to anyone. Such people court their own disaster.
19. People are told in plain words not to entertain the illusion that any saint or jinn or angel is powerful enough to rescue people from God's chastisement. Such patrons that they may choose will be utterly unable in the Next Life, despite the bribe of homages and offerings received from their devotees, to be of any effective help to them.
20. The thunder of the clouds shows that it is God Who causes winds to blow, vapours to rise, heavy clouds to accumulate, the lightning to flash, and the clouds to bring about the downpour which provides His creatures with water. All this shows that God's wisdom and power are absolute; that He is perfect and free from all defect; that none shares with Him in His godhead. For those who are not appreciative of their distinct humanity and thus look upon the thunder in the manner of brutes hold that thunder is no more than a deafening sound from the clouds. But those who have ears that are capable of heeding the truth realize that thunder proclaims God's unity.
21. The statement that the angels celebrate God's praise for awe of Him has been made for a definite reason. The reason is that polytheists, throughout the ages, have taken angels as deities, as objects of worship, thinking that they share godhead with God. Refuting this mistaken belief, the Qur'an says that they are not God's partners in His sovereignty. If anything, they are His obedient servants who hold God in awe and celebrate His praise and holiness.
22. God has innumerable devices which He can use against anyone He pleases. He can even punish people by means which they will be unable to anticipate even a moment before it comes to pass. Who could consider such people, who arbitrarily blurt out all kinds of nonsense about the All-Powerful Being, to be wise?
23. To address all prayer to God' signifies one's calling upon God to come to one's aid. People ought to do so because the power needed to fulfil man's purposes and to remove his difficulties and distresses lies with God alone. Hence, it is quite appropriate to address all prayers to Him, and to Him alone.
24. Prostration refers to bowing down in obeisance, to carrying out a command, and to lowering oneself in submission to someone. In this sense, every creature of God in the heavens and the earth is in a state of prostration before God. The laws of God are such that no creature is capable of deviating even a hair's breath from His providential will. In fact both the believer and the unbeliever submit to the natural laws devised by God. The difference between the two is that while the believer submits out of volition, the unbeliever submits out of compulsion for it is beyond his power to do otherwise.
25. The prostration of shadows before God refers to the falling of the shadows on the earth: to the west, in the morning, and in the afternoon to the east. This symbolizes the subjection of those objects to God's will and command.
26. It should be clear that even the unbelievers were convinced that God is the Lord of the heavens and the earth. Hence, when they were asked: 'Who is the Lord of the heavens and the earth?' they could not have said that God is not the Lord of the heavens and the earth. For to say that would be contrary to their own belief. However, when the Prophet (peace be on him) put that question to them, they evaded saying unequivocally that God is the Lord of the heavens and the earth. They were equivocal in their reply because a clear statement to the effect that God is the Lord of the heavens and the earth would necessitate affirmation of monotheism. They would then be left with no reasonable ground to cling to polytheism.
Sensing the weakness of their position, the unbelievers kept quiet. It is for this very reason that the Qur'an directs the Prophet (peace be on him) on several occasions to put such questions to the unbelievers: Who is the Creator of the heavens and the earth? Who is the Lord of the universe? Who provides sustenance to all? Further, after having put those questions, the Prophet (peace be on him) is directed to come forth with the response that Allah is the Creator and Lord of the universe Who provides sustenance to all. The logical corollary of that statement is - and this has also been explicated in the Qur'an- that since Allah is the Creator, Lord and Sustainer, there are no grounds for man serving or worshipping anyone other than Him.
27. The word 'blind' in the verse has been used to refer to those who even while they observe the natural phenomena are nevertheless blind to the signs of God's unity in them. The 'seeing ones' are those who not only observe the natural phenomena but who also appreciate that every particle of the universe and every leaf of the trees provide a wealth of knowledge about God. The question posed here amounts to telling the unbelievers that if they are mentally blind, this does not mean that those who see should also behave like them. How is it possible that those who clearly perceive the truth should stumble in darkness as do the blind?
28. The word 'light' here obviously refers to the light of true knowledge which belonged to the Prophet (peace be on him) and his followers. As for 'darkness', it stands for the ignorance in which the unbelievers were stumbling. Through the present query the unbelievers are told that those who are blessed with light can never agree to part with it and so do not wander about in darkness as do the unbelievers. If light had no meaning for the unbelievers, that was their business. But there are also those who not only have light but also know the difference between light and darkness. How is it possible that those, who are able to see their way in life by dint of the broad daylight in which they live, would agree to distance themselves from light and so revert to darkness?
29. The point that is being made here is that quite evidently God alone has created the universe and all that there is in it. There is no ambiguity in the matter making it difficult for people to decide which objects were created by God and which were created by others. Had there been any such ambiguity there would at least have been some basis for polytheism. The fact, however, is that even polytheists admit that their deities created absolutely nothing. So, what justification is there in believing that false deities have a share either in the power or rights of God?
30. The Qur'anic expression qahhär means one who has the power to command and to keep all in a state of subservience. That God alone is the Creator of all persons and things was acknowledged by everyone, including the polytheists. Once a rational being affirms that God is the Creator, he is also bound to affirm that God is 'the One, the Irresistible'. Naturally, the Creator is bound to be unique since everything and everybody has been created by Him. What justification is there, then, to associate anyone or anything with the Creator in His attributes, powers and rights?
Likewise, God is bound to be Irresistible. For to be in a state of subjection to, and under the control of, the Creator is innate in the very nature of everything and everyone created by God. For if the Creator does not have absolute power, He will be unable to create. Hence, anyone who accepts God to be the Creator of all cannot deny two rational and logical corollaries of that belief- (a) that God is One, and (b) that He is Irresistible. It is, therefore, an act of rank irrationality that anyone should consider someone other than the Creator to be the object of his worship. It is equally irrational that rather than pray in distress to the Creator Who is possessed of absolute power, one should pray to a creature who is shorn of that power.
31. This parable is about the knowledge granted to the Prophet (peace be on him) through revelation. This knowledge has been likened to 'water from heaven'. As for men of faith, they have been likened to 'river-beds'. They are filled with rainfall, each according to its capacity, whereafter they flow. The tumultuous campaign of opposition against Islam mounted by its enemies has been likened to the 'swelling scum' which appears on the surface of flood water.
32. A furnace is heated up in order to purge a metal of its impurities. In so doing, impurities appear on the surface and momentarily it appears as if there is nothing else.
33. Those who do not accept the call of the Prophets will be subjected to severe chastisement. Such will be the severity of this chastisement that people would be quite willing to part with all their riches to rescue themselves from it.
34. The 'severe reckoning' of a person would mean one in which none of the omissions or mistakes committed by him are forgiven, nor any misdeed allowed to go unpunished.
The Qur'an tells us that those who rebelled against God would be subjected to such reckoning. In contrast, those who were faithful to God and had submitted themselves to Him will have an 'easy reckoning'. In view of the good deeds of such persons, their lapses will be overlooked. In deference to their overall record, many of their omissions will be forgiven. This point has been further elaborated in a tradition in Abū Dā'ūd on the authority of 'A'ishah. 'A'ishah says: 'I said, O Messenger of Allah! For me the most terrifying verse of the book of Allah is the one which says: "Whoever does evil shall reap its consequence" (al-Nisa' 4: 123).' To this the Prophet replied: 'O 'A'ishah! Don't you know that any inconvenience which an obedient servant of God suffers in this life, so much so that even if he is pricked by a thorn, Allah reckons it as an atonement for some of his sins. Thus his account is cleared during his worldly life. As for those who will be subjected to reckoning in the Hereafter, they will inevitably be punished'. 'A'ishah said: 'If that is so, then what is meant by the verse: "Then he who is given his record in his right hand, will be subjected to an easy reckoning" (al-Inshiqaq 84: 7-8).' The Prophet (peace be on him) said: "That means that his whole record of deeds will be presented before God. However, one who is subjected to reckoning, will amount to his undoing.' (Cf. Abū Dā'ūd, K. al-Janā'iz, 'Bāb 'Iyadat al-Nisa', where substantively the same point has been emphasized, even though there are some slight differences in the text of the tradition in the different works of Hadith - Ed.)
The matter can perhaps best be understood by the analogy of a master and a servant. If the servant is faithful, the master will be inclined to connive at his minor faults. In fact, in view of the great services the servant may have rendered his master, the latter is likely even to overlook his major faults. However, the master's attitude will be altogether different if there are reasons for him to feel convinced that the servant has been treacherous towards him or has wilfully committed a breach of trust. In such cases, he will be inclined to disregard any services he may have rendered in the past, and will presumably take cognizance of all his offences - both major and minor.
35. Obviously the two cannot be alike. Their attitudes in this world were different, and so will be their end in the Hereafter.
36. Those who accept the teachings of God and respond positively to the call of His Messenger are not mentally blind. On the contrary, they are a group of intelligent and perceptive people. As a result, they are characterized by certain outstanding qualities in the life of the world and theirs will be a blissful end in the Next Life. (For this see verses 20-4 below - Ed.)
37. Here reference is made to the primordial covenant which God asked man to make that he will serve only Him. (For further elaboration of this covenant see Towards Understanding the Qur'an, vol. III, al-A'raf 7, nn. 134-5, pp. 97-101.)
Every human being is bound by this covenant. The message of this covenant is innate in human nature. The covenant binds man as soon as he is born both as a result of God's act of creation and the nurturing and sustenance provided by Him. It cannot be denied that man's sustenance comes from God. Nor can it be denied that man avails himself of the faculties bestowed upon and the resources granted to him by God. These very facts automatically bind man to the covenant mentioned above, and bind him in a life-long commitment. No sensible person who has any sense of gratitude for all the good done to him by God will wilfully break this covenant. All that can happen is an occasional lapse here or another there, and that too undeliberately.
38. The word 'ties' here refers to all social and cultural relationships between human beings. As we know, it is only when these relationships are sound and healthy that man's social life can be truly successful.
39. These are the people who restrain their desires and control their passions and predilections. Such people are not lured by the prospect of material benefits and of the pleasures attendant upon disobedience of God. Instead, they obey God and cheerfully bear all losses and sufferings resulting from it. Thus, steadfastness or patience is the very core of a true believer's life. With his eyes focused on God's good pleasure and the abiding reward of the Hereafter, the believer exercises self-restraint, resolutely encountering the temptation to commit sins.
40. Instead of engaging in evil, the believers ward off evil with good. If they are wronged by others, they do not subject the latter to wrong in return. Even when others lie against them, they still tell the truth about them. No matter how dishonest others might have been in their dealings with them, they remain honest. The conduct of the believers has been aptly portrayed in the following saying of the Prophet (peace be on him): 'Do not follow the ways of others, saying: "If others do good, we will also do good to them; but if others wrong us, we will also wrong them." Discipline yourself to a principle. If people do good to you, do good to them; and if they mistreat you, [still] refrain from being unjust.' (See al-Tirmidhī, Abwāb al-Birr wa al-Ṣilah, 'Bāb Mã Jā' fi al-Iḥsăn wa al-'Afw - Ed.)
Of similar import is the tradition in which the Prophet (peace be on him) mentions that his Lord had enjoined nine commands. Four of those commands are as follows: "That I should speak with justice in anger and happiness; that I should render the right of him who deprives me; that I should give him who denies me; that I should forgive him who wrongs me.'* Another tradition expresses the same idea in another saying of the Prophet (peace be on him): 'Do not betray him who betrays you.' (Al-Tirmidhi, Abwäb al-Buyu', 'Bāb Mã Ja' fi al-Nahy li al-Muslim an yadfa' ilá al-khamr yabi'uh lah' - Ed.) 'Umar has also said something to the same effect: 'The best way to punish someone who has not behaved towards you in a God-fearing manner is that you behave with him in a God-fearing way.'
41. This does not simply mean that angels will come from all directions to greet them, wishing them peace. It also means that angels will convey the glad tidings to the believers that they had come to an abode where they shall forever enjoy peace. They will be secure against every calamity and suffering, against every toil, fear and danger. (For details see al-Hijr 15, n. 29 below.)
*The tradition is not traceable in the major collections of authentic traditions. For the text of the tradition see Ibn al-Athir, Jami' al-Usül, 12 vols., Cairo, 1949-1955, vol. 12, p. 316 Ed.
42. The background of the verse is that steeped in ignorance, the Makkan unbelievers did not determine the worth of people in consideration of their belief and action. Instead, they judged the excellence of people on the basis of their richness or poverty. They entertained the delusion that anyone who receives means of worldly well-being in abundance is in God's favour, no matter how deeply immersed he may be in doctrinal error or moral corruption. On the contrary, anyone who is subjected to miserable conditions of living is disliked by God no matter how righteous he may be. It is for this reason that the unbelievers considered the chiefs of the Quraysh superior to the poverty- stricken Companions of the Prophet (peace be on him). They held up the prosperity of the chiefs as evidence of God's support of them. In order to remove the misunderstanding, the law governing the distribution of worldly provisions is explained. It is clarified that God's decision to grant worldly riches is based on a whole host of considerations and the extent of a person's material fortune is not necessarily the basic indicator of a person's moral worth in the sight of God. The true basis on which one should judge who is a better person than another is whether he embraces the true world-view and acts righteously or not. As for the utterly ignorant, they use a very simple criterion by which they judge people who is rich and who is poor.
43. This question has already been answered in verse 7 above and that should be kept in view here. Virtually the same objection has been mentioned here. However, here it is refuted in a different way.
44. God does not forcibly direct to the right way those who, instead of turning to God for guidance, defiantly turn away from Him. God allows such people to stumble in the deviant ways of their choice. The same factors which direct those who seek God's guidance to the right way are allowed to become the factors of misguidance in respect of those who seek error. Such persons are unable to benefit from the light which, rather than illuminating their path, merely serves to dazzle their vision. This is what is meant by saying that: 'Allah lets go astray those whom He wills.'
The Qur'anic rejoinder to the unbelievers' demand for a miraculous sign is surpassing in its eloquence. For as we know, the unbelievers used to ask the Prophet (peace be on him) to produce some miraculous sign. They claimed that only after some such sign had been shown to thein would they be convinced of the truth of his claim. Such people are being told that if they failed to find the right way, it is not because there were no signs pointing to it. Their failure was the result of their not being keen enough to be led to the right way. There are signs galore. They are spread all around them. And yet, they are led by none of those signs to God for they are not interested in being directed to His Way. In such instances, how can any sign be of any avail to them? As for those who earnestly seek the way of God, there is no dearth of signs for them. Such people observe those signs and are directed to the right way.
45. That is to say that the Prophet (peace be on him) was sent without any signs of the kind which the unbelievers had clamoured for.
46. This is an indictment of the unbelievers. They have definitely turned away from devotion to God; they associate others with God in His attributes and powers and rights; they offer thanks to others than God for the bounties bestowed upon them by God alone.
47. In order to appreciate this verse it is important to bear in mind that it is in fact addressed to the Muslims rather than to the unbelievers. When the Muslims repeatedly came across the unbelievers' demand for miraculous signs, they anxiously desired that some miraculous sign - one that would persuade the unbelievers to believe should indeed be shown to them. Moreover, the believers noticed that since such signs were not in evidence, despite the demand for them, the unbelievers had an opportunity to stir up doubts about the truth of the Prophet's message. This increased their anxiety.
In the present verse the Muslims are being asked if they were really convinced that had such miraculous signs been shown, the unbelievers would have embraced the true faith? Did they entertain the illusion that the unbelievers were all but ready to believe and the only thing that was lacking was a miraculous sign? Such a view is altogether erroneous and simplistic. For the unbelievers were a myopic lot who had failed to observe the light of the truth in the teachings of the Qur'an, in the natural phenomena spread all across the universe, in the exemplary life of the Prophet (peace be on him), and in the great transformation brought about in the lives of the Companions by the teachings of Islam. How can it be conceived that those who remained unmoved by all the great signs of the truth mentioned above would be stirred by merely observing, let us say, that a mountain had moved, or that the earth was rent asunder, or that dead bodies had risen from their graves?
48. The true reason for not showing miraculous signs was not that God had no power to show such signs, but rather because such a method was inconsistent with God's scheme of things. For the true purpose of that scheme was not so much to drive some people into affirming the prophethood of some Prophet, but to help them attain true guidance. Such a purpose can only be achieved by reforming people's outlook and re-orienting their thinking pattern.
49. Had the purpose merely been that people should believe without understanding and without being rationally convinced then perhaps God did not have to show miraculous signs. That purpose could have been achieved by simply creating all human beings as born believers.
50. God knows the deeds of each and every individual. Nothing escapes His sight be they good or evil deeds.
51. The unbelievers have the audacity to set up equals with God, to associate the beings created by God Himself with His essence, attributes and rights. People do all this brazenly even though they live within the confines of the universe which has been created by God. They seem to have no fear that they will be called to account by anyone.
52. The unbelievers had associated others with God. In that regard, they could choose, to demonstrate their correctness, any one of the following alternatives:
(1) That they had some definite information that God had invested some persons with a share in His attributes, powers or rights. If that were the case, then it should be made clear as to who these persons were, and how such information was obtained.
(2) That some persons might have become God's associates even without God becoming aware of that. and that those very persons subsequently provided the information about being God's associates. If that were the case, then that has to be stated in clear terms. In such an eventuality, it has to be seen if there are any people who are foolish enough to accept such a preposterous claim.
(3) If both the above propositions are untrue, then the only option which we are left with is that the unbelievers arbitrarily declare regarding whomsoever they wish to that he is either God's relative, or Lord of providence, or one who answers the prayers of people, or the overlord appointed by God over a particular region, or that he is such a saintly person that God disposes several matters in accordance with his wishes.
53. The association of others with God in His divinity by the unbelievers has been branded as a 'foul contriving'. For the celestial bodies or angels or spirits or saints which are said to be God's associates in His attributes, powers and rights have never made any such claims. They do not ask the unbelievers to worship or bow down before them. It is merely a contriving of some unscrupulous human beings who, in order to establish their own control over ordinary people and usurp their earnings, have invented false gods and have misled people into becoming the devotees of those same false gods. This enabled them to exploit people under the claim that they were the authorized representatives of the gods.
Another reason for branding polytheism as a 'foul contriving' is that it is an act of self-deception. For it provides one with an opportunity to fully engross oneself in worldliness and in evading moral scruples. It also provides a rationale for total permissiveness and licentiousness.
Still another reason for labelling polytheists guilty of 'foul contriving' is explained below. (See n. 54 below - Ed.)
54. Such is human nature that when a person prefers a certain course of action, he comes forward with arguments in support of it. He does so in order to satisfy his own conscience as well as to justify his choice to others. He has recourse to a variety of contrived arguments and specious rhetoric with a view to malign and degrade the course he has rejected. It is for this reason that it was pointed out that when the unbelievers made up their minds to deny the truth, in consonance with the law of nature their 'foul contriving' was made attractive to them. It is in this sense that they were barred from finding the right way.
55. This is in response to an objection which was expressed at that time by the enemies of Islam. They used to contend that if Prophet Muhammad (peace be on him) had brought the same message which had been brought by the earlier Prophets, why is it that the Jews and Christians the followers of earlier Prophets do not warmly welcome that message and embrace it? In response, the Qur'an states that, in the first place, not all Jews and Christians rejected the Prophet's message. While it is true that some were not very happy with the Prophet's message, others had greeted it with great joy. However, the Prophet (peace be on him) is required to disregard the reactions of people to the teaching he had received from God. His task, in any case, is to proclaim that message and to make it clear to all that in all circumstances he will follow it.
56. This is the answer to another objection hurled at the Prophet (peace be on him). The unbelievers decried him for being one like ordinary mortals insofar as his life was also encumbered with such worldly concerns as those relating to spouse and children. They were at a loss to appreciate how someone who was God's Messenger could also have sexual urges which would prompt him to marry.
57. This is the answer to another objection. The opponents contended that Prophet Moses (peace be on him) was supported by the miracles of a white, shining hand, and the miraculous rod. Likewise, Jesus was also supported by miracles. He was granted the power to restore sight to the blind, and to cure the leper. In the same manner, Prophet Ṣāliḥ (peace be on him) was supported by another supernatural token that of a she-camel. The unbelievers would recount all that and then ask: 'Which miraculous sign can Prophet Muhammad (peace be on him) produce to support his claim to be a Prophet?'
In response, the unbelievers are informed that the miraculous sign which a Prophet shows does not represent his own innate power. The decision as to when a miraculous sign is shown, and through whom, rests entirely with God. Were God to decide so, He would show some miraculous signs through Prophet Muhammad (peace be on him) as well. But since the Prophet (peace be on him) lays no claim to the powers of God, it is not fair to ask him to come forth with miraculous signs.
58. This, again, is in answer to an objection raised by the unbelievers. They had asked why a new Book should have been revealed even though the earlier scriptures were extant. They took note of the Prophet's claim that the earlier scriptures had been distorted, and that with the revelation of the Qur'an - which replaced them the earlier scriptures stood abrogated. To this the unbelievers responded: 'How can a book revealed by God be tampered with? Why did God not protect it from such tamperings?' They also expressed their scepticism about the Prophet's claim that the Qur'an was the Word of the same God who had earlier revealed the Torah and the Gospels. They contended that they were not convinced with that claim since several injunctions of the Qur'an were opposed to the injunctions embodied in the earlier scriptures. In this connection, they pointed out that many a thing which had been made unlawful in the Torah was subsequently made lawful in the Qur'an.
More detailed answers to these questions have been provided in the surahs which were revealed later. Here the answer consists merely of a succinct explication of the matter.
The expression Umm al-Kitāb ('Mother of the Book') which occurs in the verse refers to that 'Original Book' which is the source of all heavenly scriptures.
59. The Prophet (peace be on him) is asked not to fret about those who rejected his message. He should not feel distressed about their fate, nor overly concerned as to when they would be subjected to God's chastisement. Disregarding all that, and leaving the ultimate judgement to God, the Prophet (peace be on him) should steadily proceed with the task entrusted to him.
It should be noted that while the present statement is apparently addressed to the Prophet (peace be on him), it is in fact meant for his enemies. The latter had often challenged the Prophet (peace be on him) and had asked him to bring upon them God's scourge of which he had warned them then and there.
60. The opponents are reminded that Islam's influence was spreading to every nook and cranny of Arabia. This naturally meant the shrinking of the unbelievers' influence and growing pressure upon them. Did these not indicate that they were heading towards their doom? What God says here, viz. 'We are advancing in land', is a very subtle and refined way of indicating the direction of the change which was then taking place. Since Islam is from God, Who supports the propounders of that message, the spread of Islam has been characterized as the advance of God Himself.
61. There is nothing new in the fact that the unbelievers had resorted to lies, deception and repressive measures to thwart the voice of truth. In the past, people who wanted to achieve that purpose had resorted to more or less the same measures.
62. Everyone who has any knowledge of the scriptures will testify to the fact that the teaching of the Prophet (peace be on him) is exactly the same as that of the earlier Prophets.