1. The statement says that the Qur'an brings forth mankind from every kind of darkness into light and directs them to the way of God. This implies that all those who are not on the way of God are in fact stumbling in the darkness of ignorance. Such persons are indeed ignorant notwithstanding their pompous claims to the contrary. Even those illiterate villagers who find the way of God will be credited with the light of knowledge.

The Qur'an states that the Prophet (peace be on him) had been granted a Book which 'may direct mankind, with the leave of their Lord, to the way of the Mighty, the Innately Praiseworthy'. This statement lays down, on the one hand, a task to which the Prophet (peace be on him) is required to address his efforts. On the other hand, it also mentions the limits within which this task can be performed, by any human being, including a Prophet, who seeks to direct people to the way of the Lord. All that anyone can do is to explain to people what that way is. No one has the power conclusively to put others on the way of God. For that depends on God's help and leave. It is only by God's help that anyone can attain guidance. No one else can enable him to do so. (See al-Baqarah 2: 272; al-Qasas 28: 56; al-Zumar 39: 23; and often in the Qur'an- Ed.)

The Qur'an has explained at several places the law by which this favour of God is bestowed upon people. Thanks to that, we know that guidance is granted only to those who earnestly seek it, who are free from blind prejudice and obduracy, who are not the slaves of their carnal desires, who keep their eyes and ears open, who think with an unprejudiced mind and have no mental block against accepting whatever is sound and reasonable.

2. The word used here is hamid which is synonymous with maḥmüd (the praised one). There is, however, a subtle difference in their meaning. The word maḥmüd is used for anyone who is praised. The word ḥamid -- which has been used here - signifies one who innately deserves praise regardless of whether anyone actually praises him or not. The word is too rich in meaning to be expressed merely by the word 'praiseworthy'. Hence, we have rendered it as 'innately praiseworthy'.

3. The unbelievers are concerned only with this world. They simply do not care for the Hereafter. They are so enamoured of the pleasures and comforts of this world that they are willing to risk their success in the Hereafter for the sake of worldly success. Since they do not care about the Hereafter, they are not prepared to risk even the slightest loss, or expose themselves to the least danger or suffering, or deny themselves any pleasure for the sake of success and well-being in the Next Life. The fact is that the unbelievers have carefully considered both the present world and the Next, and after careful reflection have decided to follow the course of the former rather than the latter. Hence, wherever their worldly interests come into conflict with the interests of the Next Life, they invariably accord preference to worldly interests.

4. The unbelievers are not ready to live in subordination to God's will. Instead, they would like God's religion to be subordinated to their desires and interests. They would like God's Message to accommodate all the ideas, fancies, superstitions and conjectures which attract them, and to purge itself of every doctrine which their puny minds are unable to grasp. They would also like religion to sanction all their customs, usages and habits, and to refrain from asking them to follow anything that they are not particularly fond of. In short, they expect their religion to behave like a bonded slave. If they move under the influence of their lusts and desires in one direction, so should it. They are prepared to heed God's command only if He asks them to adhere to an abject religion of the kind described above.

5. This verse may be interpreted in two ways. First, it may be interpreted to mean that whenever God sends a Messenger to a nation, He also reveals His Message in the language of that nation. The purpose of so doing is that the people concerned should be able to fully grasp the Message. For if the Message is available to a people in their own language, they are left with no excuse to plead that they failed to believe because the teaching presented to them was incomprehensible.

There is, however, also a second possible meaning of the verse. Suppose God were to send His scripture say to an Arabic-speaking Messenger, in an altogether alien language, say in Chinese or Japanese. Surely this would cause people to wonder and would make the scripture appear miraculous to them. However, in God's scheme of things, the concern to enable people to fully understand the content of His Message has an overriding priority. It is much more important that the people among whom a Prophet has been raised should understand his teaching than have them wonder-struck by a miraculous feat. Hence, it was necessary that God's Message should be conveyed in the language of the people to whom it was addressed.

6. Every Messenger presents, as mentioned earlier (see n. 5 above -- Ed.) his teaching in the language which his people fully understand. Nevertheless, not all the addressees of the Message are in fact able to embrace the truth. The reason is quite simple. To have faith in something is quite different from just understanding it. In any case, whether man is able to find the right way or keeps wandering in error is something which, in the ultimate, is in God's Hand. Hence, it is quite apt to say that God guides, through His Word, all whom He pleases, to the right way. For others, His Word becomes a means of their falling into error. (See also n. 1 above and n. 7 below - Ed.)

7. It should be clearly borne in mind that human beings are not absolutely free. Their ability to find the right way or to lose it simply of their own accord is, therefore, inconceivable. For, after all, man's life is circumscribed by God's overarching will. On the other hand, God does not use His power to direct people to the right way or let them go astray in an arbitrary manner. For He is not just 'Mighty', He is also 'Wise'. And since He is Wise, He decides to direct or not to direct someone to the right way on reasonable grounds. He who found the way was directed to it since he deserved to find it. Likewise, he who was left to stumble in error deserved to do so.

8. The word ayyām, as a technical term, signifies events of great historical significance. The expression 'Ayyam Allah' (literally, 'the Days of Allah') refers to those major events in human history which show that God treated the nations and major personalities of the past according to their deeds, punishing or rewarding them on that account.

9. Historical events contain many signs which are of great significance. Through these signs a person can find convincing evidence of God's unity. Through them he can also find overwhelming evidence of the fact that the law of retribution is a universal law, based on a sharp distinction at both the intellectual and moral levels - between truth and falsehood. However, in order that the law of retribution comes into full play, it is absolutely necessary that there should be another life after the present one. Furthermore, the major events of history also provide ample signs with the help of which man can know the evil results of following false doctrines, and, thus, learn an instructive lesson from the past.

10. These signs are found everywhere. However, not everyone can derive the right conclusions from them. It is only people who possess certain qualities who can fully appreciate those signs and, thus, benefit from them. Such people are those who, when they are put to any test by God, observe patience and fortitude. When they are blessed with God's favours, they are fully appreciative of them and are inclined to give thanks to God. People who are frivolous and ungrateful can never derive full benefit from those signs even if they are able to perceive them.

11. Here a promise is being made by God to grant favours even more amply. This is meant for those who appreciate God's bounteous favours and make right use of them, who refrain from defiance of God's commands, and who, with a sense of gratitude to God, obey Him.

12. The terrible chastisement mentioned in the verse has been explained at some length in Deuteronomy. Before his death Prophet Moses (peace be on him) reminds the Israelites of all the important events of their history. He recounts to them the commandments of the Torah which God had communicated to the Israelites through him. This is followed by a lengthy discourse detailing how handsomely they would be rewarded if they obeyed their Lord. Conversely, if they disobeyed Him, how terrible is the chastisement which awaits them. (For this discourse see Deuteronomy 4, 6, 8, 10, 11 and 28-30.) Some of the passages are very moving. A few extracts from this discourse are reproduced here to illustrate its content.

Hear, O Israel: the Lord our God is one Lord; and you shall love the Lord your God with all your heart, and with all your soul, and with all your might. And these words which I command you this day shall be upon your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise (Deuteronomy 6: 4-7).

And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments and statutes of the Lord, which I commanded you this day for your good? Behold, to the Lord your God belong heaven and the heaven of heavens, the earth with all that is in it; (Deuteronomy 10: 12-14).

And if you obey the voice of the Lord your God, being careful to do all his commandments which I command you this day, the Lord your God will set you high above all the nations of the earth. And all these blessings shall come upon you and overtake you, if you obey the voice of the Lord your God. Blessed shall you be in the city, and blessed shall you be in the field ...The Lord will cause your enemies who rise against you to be defeated before you;... The Lord will command the blessing upon you in your barns, and in all that you undertake; and he will bless you in the land which the Lord your God gives you. The Lord will establish you as a people holy to himself, as he has sworn to you, if you keep the commandments of the Lord your God, and walk in his ways. And all the peoples of the earth shall see that you are called by the name of the Lord; and they shall be afraid of you. And the Lord will make you abound in prosperity, in the fruit of your body, and in the fruit of your cattle,... The Lord will open to you his good treasury the heavens,... and to bless all the work of your hands; and you shall lend to many nations but you shall not borrow. And the Lord will make you the head, and not the tail; and you shall tend upward only, and not downward; if you obey the command- ments of the Lord your God,... (Deuteronomy 28: 1-13).

But if you will not obey the voice of the Lord your God or be careful to do all his commandments and his statutes which I command you this day, then all these curses shall come upon you and overtake you. Cursed shall you be in the city, and cursed shall you be in the field.... The Lord will send upon you curses, confusion, and frustration, in all that you undertake to do, until you are destroyed and perish quickly, on account of the evil of your doings, because you have forsaken me. The Lord will make the pestilence cleave to you until he has consumed you off the land which you are entering to take possession of it. . . . The Lord will cause you to be defeated before your enemies; you shall go out one way against them and flee seven ways before them; . . . You shall betroth a wife, and another man shall lie with her; you shall build a house, and you shall not dwell in it; you shall plant a vineyard, and you shall not use the fruit of it. Your ox shall be slain before your eyes,... you shall serve your enemies whom the Lord will send against you, in hunger and thirst, in nakedness, and in want of all things; and he will put a yoke of iron upon your neck... And the Lord will scatter you among all peoples, from one end of the earth to the other... (Deuteronomy 28: 15-64).

13. This is an allusion to the events relating to the Prophet Moses and his people and is meant to convey the following important message to the unbelievers of Makka. If a nation greets God's favours with ingratitude and transgression, it is struck by a terrible punishment. A good example in this connection is provided by the history of the Israelites, which was well known to the people of Makka. It was, therefore, for the Makkans themselves to decide whether or not they wished to court the same punishment by returning God's favours with ingratitude.

It is also pertinent to point out that reference is made here to one great favour in particular. This was the favour of raising Prophet Muḥammad (peace be on him) among them and revealing a great teaching to him for their guidance. The people of Makka are being asked to fully appreciate God's favour and to give thanks to Him for it. The Prophet (peace be on him) sometimes used to tell his people that if they could simply give him a word (indicating their commitment to his teaching) all men - Arab and non-Arab - would follow them. (See al-Tirmidhi, Abwäb al-Tafsir: 'Surah Qāf – Ed.)

14. This marks the conclusion of the Prophet Moses' speech. Hereafter, the discourse turns directly to the unbelievers of Makka.

15. The Qur'anic expression 'they thrust their hands in their mouths' has been variously interpreted by the commentators on the Qur'an. In our view, the expression has been used to signify both a flat rejection of the Prophet's message and even a sense of astonishment at being asked to believe in it. The words that follow express both these notions. Additionally, they express a feeling of anger.

16. When the unbelievers of Makka became aware of the Prophet's teaching, they fell victims of doubt putting an end to their mental peace. In fact, whenever the message of Islam is proclaimed, it inevitably creates a stir and commotion. As a result, even those who strongly reject it, do so with a feeling of uneasiness. For even the staunchest enemies of Islam cannot ignore the positive aspects of its message. The truth of the message and the weighty arguments that are marshalled in support of it are bound to have an impact on all. Again, the exponent of the Message - a Prophet - has an almost irresistible appeal which can hardly be ignored. His forthrightness, his captivating style, and his unblemished character and conduct are bound to make a strong impact. In addition, the beneficial effects of his message are also evident from the healthy transformation that takes place in the lives of those who embrace it. For it is quite visible that no sooner does someone sincerely embrace Islam than the process of the purification of his life starts. All these factors are bound to create an agitating disquiet in the hearts of those who reject the message.

17. The Messengers posed that question precisely because the polytheists of all ages acknowledged that God exists and that He alone created the heavens and the earth. It is for this reason that the Messengers inquired of their detractors as to what it was that they were in doubt about. What they were in fact being asked was to affirm that God, the creator of the heavens and the earth, alone should be the sole object of their worship and service. The whole thing is so self-evident that there is no reasonable basis for anyone to have any doubts about it.

18. The expression 'appointed term' used in the verse could either signify the time appointed for each man's death, or the time appointed for the Day of Resurrection.

Moreover, in the same way as there is an appointed term for individuals, so it is for nations. Depending on how a nation acts, God decides the period during which it will see its rise, and when it will encounter its decline and fall. If in the course of time a good nation becomes enmeshed in corruption, its term is reduced and it is destroyed. Conversely, if an evil nation mends its attitude and replaces its evil ways by good ones, its term is extended. In fact, it is quite possible that the term of a nation might be extended till the Day of Judgement. This seems to be alluded to in the following verse: 'Verily Allah does not change a people's condition unless they change their inner selves' (al-Ra'd 13: 11).

19. What astonished the unbelievers of Makka was that even though Prophet Muhammad (peace be on him) was a human being, he spoke to them with authority, telling them what they should do and what they should not. The compatriots of the Prophet (peace be on him) considered him to be simply like them for he also ate, drank and slept. Like them he also had wives and children. Like them he was also susceptible to hunger and sickness. Like them he also felt the rigours of the climate. The Prophet felt things in the same way as other human beings did and similarly he also faced the same limitations which characterize other human beings. The unbelievers saw in him nothing that was extraordinary enough to convince them that God directly communicated with him or that His angels came to him.

20. The 'clear authority' they asked for was a tangible one - something they could perceive with their own eyes and touch with their own hands. They thought that it is only when something is so 'clear' in that sense that they would be ready to believe in the Prophet's teaching.

21. The point that is being made here is the following. The Prophets, without doubt, are merely human beings like any others. However, there is a difference. God chooses Prophets in order that He might grant them full knowledge of the truth and a perfect vision and insight. The Prophets themselves have no say in deciding who should be entrusted with prophethood. Such a decision rests entirely with God. The Prophets can neither appoint themselves to that office, nor does it lie in their power to transfer the prophethood conferred upon them to anyone else.

22. The unbelievers urged the Messengers to recant and rejoin the faith of their people or else the latter would banish them. The expression 'return to the fold of our faith' does not imply that before being designated to the office of prophethood, the Prophets belonged to the fold of unbelievers. In fact, the verse can be fully appreciated if we bear in mind that before designation to their office, Prophets live a relatively quiet life. For prior to that designation, they preach no specific religious doctrines. Nor do they engage in refuting the religious doctrines that are generally accepted by their people. As a result, people are commonly inclined to think that they too are an integral part of their religious fold. Hence, when Prophets embark on teaching true religious doctrines, they are charged by their people with renouncing their ancestral faith. The fact, however, is that they were never a part of the fold of those unbelievers.

23. This is a word of comfort and assurance to the Messengers from God. The unbelievers had threatened the Messengers with banishment. God assures them that their enemies were in no position to harm them for God had decided to uproot the unbelievers from their land and to place it under the control of the believers.

24. It is worth noting that this historical narrative constitutes a rejoinder to the objections raised by the unbelievers against Prophet Muhammad (peace be on him). Although the story concerns the Messengers and the nations of the past, it is clearly applicable to the conditions obtaining at the time of the revelation of this surah. The unbelievers of Makka, in fact all the polytheists of Arabia, are being warned that their future was solely dependent on one thing- their attitude to the message of Prophet Muhammad (peace be on him). They will be able to live in Arabia only if they accept that message. If they reject the message, they will be altogether removed from the scene. Subsequent events, as we know, fully vindicated this. Barely fifteen years after this prophecy, there was no polytheist in Arabia.

25. This refers to those who are ungrateful, unfaithful, and rebellious to their Lord. Defying God, they refuse to follow the way to which the Messengers invite them. They are warned that the deeds of such people will be reduced to naught. Their deeds will be as useless and devoid of meaning as a heap of ashes which in the course of time grows into a hillock which is then blown away by a storm into thin air. A time will come when their seemingly splendid civilization and culture, their gigantic industries, their vast and powerful empires, their imposing universities, their astonishing arts and sciences, their impressive literary heritage, even their religious ritual and outward acts of virtue, their charitable and philanthropic institutions, in short, all that they are proud of will prove to be no more than a heap of ashes which will be swept away by the storm that will arise on the Day of Judgement. On that Day they will be left with absolutely nothing that will have even an atom's weight of worth in the sight of God.

26. This statement has been put forward as evidence in support of the statement made above, viz. that they shall find no reward for their deeds which will turn out to be no more than a heap of ashes blown away by the wind. In fact, the unbelievers are being told not to be surprised that their works should end in naught. For anyone can see that the magnificent system of the heavens and the earth is based on truth rather than falsehood. Hence, anything that does not conform to the truth and is founded on false conjectures and unfounded fancies cannot endure. Anyone who builds castles in the sand or images on water cannot expect those castles to endure or those images to last. For water is not so constituted that any image might be made on it. Nor is sand so constituted as to provide a dependable foundation for stable structures. Hence, whoever bases his actions on vain expectations in disregard of truth and reality is bound to meet with failure.

Anyone who is convinced of this should not be surprised that the deeds of those whose lives are not based on obedience to God, or whose lives are based on recognition of the godhead of anyone other than God - a premise contrary to reality - should go to waste. Since man is born a creature of God, it is altogether false to regard him as independent of Him, or as one who should serve anyone other than God. Anyone who bases his life and thought on such false assumptions is no different from the stupid man who seeks to draw an image on water or build a castle in the sand. The end such a person is bound to meet is the same as that of the person who draws images on water or who builds castles in the sand.

27. This has been said by way of admonition. Moreover, it removes a misunderstanding which might arise in someone's mind after the statement made above. One may well ask: 'If the truth is what has been stated in the above verses, why is it that the devotees of falsehood and all those steeped in iniquity do not perish instantly?' Now, obviously it is not at all difficult for God to annihilate such persons. Nor does there exist any kinship between God and any group of men in consideration of which He might have granted them a reprieve. Every iniquitous nation is exposed to the danger of being removed from the scene and being replaced by another nation. This, however, takes time. The delay in the infliction of punishment by God alone does not at all mean that the nation which is immersed in evil will be destroyed. This delay should not create any illusion about the fact that a nation which deserves to be destroyed will certainly be destroyed. People should shed all illusions and make the best possible use of every single moment at their disposal. They should also realize the brittle foundations of all systems of life and thought which rest on falsehood. They should take steps now to base their lives on the solid foundations of truth.

28. The word buruz used here does not simply signify that those people will come forth and appear before God; it also has the nuance of standing exposed. Hence we have rendered the verb as meaning: "Then all of them will appear exposed before Allah.' It is true that every human being always stands exposed before his Lord. However, on the Last Day when all human beings will appear before Him, they will know well that they stand totally exposed before the Best of all judges, the Lord of the Day of Judgement. It will be quite clear to them that nothing is hidden from God, not even the ideas in their minds and the unexpressed intentions that lie concealed in the deep recesses of their hearts.

29. This is a warning to all those who blindly follow others under the pretext that they have to submit to oppressors who are overwhelmingly powerful. They are told that their leaders and rulers in the present world will be utterly unable to protect them from God's chastisement. Hence, they ought to think clearly about whom they follow and whose command they carry out, whither the latter were heading and the lurch in which they would be left as a result of their misguidance.

30. On the Day of Judgement Satan will plainly tell them that God's promise was true whereas his own promises were false. He will not dare deny it. For it will be possible for everyone to observe on that Day that all God's promises of reward and all His warnings of punishment were absolutely true. Satan, himself, will confess that he had lied and deceived them. He will confess that he sought to lure them with promises, with temptations of material advantage. He will confess that he tried to persuade them into believing that the Next Life was simply a hoax; and even if there would be any, they would be able to get out of it scot-free with the help of one holy person or another provided the latter were duly ingratiated by their offerings. Satan will also confess that he deluded people into believing that- thanks to these holy men - their salvation was assured so they might go about acting as they wished. Satan will own up to all that and confess that all such statements through which he misled people either directly or through his agents were altogether false.

31. Even while confessing all that has been mentioned above, Satan will tell the unbelievers that they had no evidence to support the claim that they wanted to follow the right way but that it was he - Satan who forced them into following the wrong one. Satan will challenge them to produce any evidence to that effect. He will also point out that all that he did was present a false doctrine in opposition to the true one, and invite them to falsehood instead of truth and to evil instead of good. They always had the option to heed his call or to disregard it.

Satan will also emphasize that he had no power to compel people into choosing the way to which he had invited them. Satan was doubtlessly guilty of calling people to evil ways and he will be punished for it. Satan's responsibility and punishment will, however, be confined to that act alone - the act of calling people to evil ways. His guilt, however, will not exonerate those who made the wrong choice, and thus misused the opportunity to choose between right and wrong which God bestowed upon them. They will certainly be held responsible for their actions.

32. This verse provides another instance of polytheism at the level of human actions as distinct from polytheism at the level of doctrine and belief. For, obviously no one professes, at the doctrinal level, that Satan is a partner of God in His divinity. Nor does anyone worship Satan. In fact, so far as verbal expressions go, people generally curse Satan. Ironically, the same people who curse him, also follow his ways, at times consciously, and at other times unconsciously. It is precisely this which has been termed as associating Satan with God in His divinity.

The above statement might be considered by some to be merely one made by Satan which has simply been mentioned by God, and, hence, it need not be true in an objective sense. However, it is quite evident that had the statement been a false one, God would have instantly refuted it. Moreover, in addition to the present verse, at several places elsewhere in the Qur'an certain types of action have been dubbed as tantamount to associating others with God. Some of these instances are given below:

They take their rabbis and their monks for their lords beside Allah. (al-Tawbah 9: 31).

And, likewise, the beings supposed to have a share in Allah's divinity have made the slaying of their offspring seem lawful to many of those who associate others with Allah in His divinity (al-An'ām 6: 137). (This relates to those who innovated religious customs without any basis for them in Divine guidance.)

Do you see one who takes for his God his own passion? (al- Furqän 25: 43).

Did I not enjoin on you, O children of Adam, that you should not worship Satan? (Ya Sin 36: 60).

What! Do they have associates in godhead who established for them some religion without the permission of Allah? (al-Shūrá 42: 21).

All these examples illustrate that polytheism does not merely assume one form, viz. associating others with God in matters of belief. There is also another form which consists of exalting someone to a position where it becomes imperative to follow him without any sanction for it from God, or even in opposition to God's command. Such an act, according to the Qur'ān, is tantamount to setting up a partner to God in His godhead. A person who follows someone in this unreserved fashion is guilty of setting up a partner to God even if he keeps on abusing and cursing him. Even if such a person is not treated on a par with those who commit polytheism at the doctrinal level, nevertheless his act will be considered highly reprehensible. (For further details see Towards Understanding the Qur'an, vol. II, al-An'am 6, nn. 87 and 107, pp. 270 and 278-9 and al-Kahf 18, n. 50.)

33. The word taḥiyah literally means wishing someone to have a long life. In actual practice, however, this is an expression of greeting or welcome which is uttered when a person meets another. Hence, we have considered it as the equivalent of 'greeting someone with peace'.

34. Literally, the expression 'kalimah tayyibah' means 'a good word' However, it also stands for the statement about truth and sound belief which fully conforms to truth and reality. Such a statement, according to the Qur'an, could only be one that consists of affirming the doctrines of the unity of God, prophethood, heavenly scriptures, and the Hereafter since these are the fundamental truths as expounded by the Qur'an.

35. In other words, since the entire system which encompasses the heavens and the earth is based on the truth expressed in the basic doctrinal statement of the believer 'there is no god other than Allah', it never comes into conflict with the law of nature. Nor does human nature feel any aversion to the truth which it expresses, nor with any other fact of the universe. Hence, the earth with its entire system extends its co-operation to him and the heaven with its entire system welcomes him.

36. The good word is so highly fruitful and productive that were individuals or groups of people to base their lives on it, they will continually benefit from the good results ensuing from it. For it brings about clarity in thought, stability in attitude, moderation in temperament, firmness in character, purity in morals, truthfulness in speech, strength in commitment, honesty in dealings with others, refinement in social relationships, elegance and finesse in culture, balance and equilibrium in collective life, justice and compassion in economy, honesty in politics, magnanimity in war, sincerity in peace, and faithfulness in covenant. Like Midas, everything that it touches turns into gold.

37. The 'evil word' is obviously just the opposite of the 'good word'. It embraces every variety of falsehood. In the above verse, however, it refers to all false doctrines - atheism, deism, polytheism, idolatry – in short, every world-view other than the one taught by the Prophets.

38. In other words, the Qur'an says that since every false doctrine is opposed to reality, it is totally out of tune with the law of nature. Every particle of the universe rejects and refutes it. One might say, if its seeds are sown, the earth will be ever inclined to cast it away. And if these seeds grow into a tree, the heavens will press upon its branches so as to dwarf it. Had man not been granted freedom of choice and respite to show his performance, the evil word would not have been allowed to grow at all. However, since God has allowed man to do what he wants to, when some foolish people expend their energies to make this evil tree grow, it grows a little but only after a considerable struggle against nature. However, as long as the tree remains, it produces poisonous and bitter fruit. Whenever the circumstances change, just one blow of vicissitude suffices to root it out.

Anyone who is acquainted with the religious, moral, intellectual and cultural history of mankind, will appreciate the difference between the 'good word' and the 'evil word'. It is clear that from the very outset, the 'good word', has been one and the same. As for 'evil words', they have simply been innumerable. Despite all efforts to the contrary, it has never been possible to extirpate the 'good word', but history is replete with the carcasses of thousands of 'evil words'. Many of them have totally disappeared. If they exist anywhere, it is in the annals of the past. Many evil doctrines which were once fashionable have been relegated to such obscurity that people today are scarcely even aware of them; and if they do come into contact with them, they simply wonder at the rank follies that had once been cherished by others like them.

In sharp contrast is the 'good word'. Whenever a person or a nation embraces it sincerely, like perfume it radiates its fragrance all around. Its blessings enrich those who embrace it, as well as those around. Whenever the 'evil word' has struck its roots, it has proved a curse for the entire area around it. It is a tree which produces thorns from the prick of which barely anyone escapes. Its foul smell vitiates the entire surroundings.

For a better understanding of this parable, reference may be made to a preceding verse of this surah which embodies the same idea: 'The example of those who disbelieve in their Lord: their words are like ashes upon which the wind blows fiercely on a tempestuous day' (verse 18). The same point has been driven home (see al-Ra'd 13: 17) through the parables of swelling scum caused by torrential rains and the scum from smelting metals.

39. The 'good word' provides believers with a firm intellectual frame of reference, a stable perspective, and an all-embracing world-view. Thanks to all that, they come to possess the master key which helps them solve all the complicated problems of life. Through the 'good word' the conduct and morals of people acquire firmness and are scarcely affected by the violent vicissitudes of time. Through it the believers are able to grasp a set of solid principles which provides them with mental peace on the one hand, and prevents them from stumbling into confusion on the other.

These blessings of the 'good word' are not confined to this life. In the Hereafter, too, the 'good word' will save them from falling prey to any unusual fear and anxiety. For everything will happen as they had already been told. They will step into the Next World and will feel as if they are on familiar territory. Nothing will come to pass there about which they had not been foretold, and for which they were mentally unprepared. As a result, they will pass through every stage of the Next Life with steady steps. Their experience of the Hereafter will, therefore, be altogether different from that of the unbelievers. The latter will find everything in the Hereafter quite contrary to their expectation.

40. As to those who follow the evil rather than the 'good word', God lets them fall prey to mental confusion and causes their efforts to go to waste. Such people are unable to find the right way. In sum, their efforts prove to be of no avail.

41. The thrust of the statement is that the believers' attitude should be quite different from that of the unbelievers. In sharp contrast to the unbelievers who are a thankless lot, the believers should give thanks to God. What this implies, in practice, is that they should establish Prayer and spend in the way of God.

42. Man is unable to escape God's judgement. Neither will riches nor the influence of his friends be of any avail.

43. It is God to Whom the unbelievers do not give thanks, Whom they are disinclined to obey and worship, and in Whose divinity they associate others. It must be recalled that the same God has lavished innumerable bounties on them.

44. The Qur'ānic statement,

وَسَخَّرَ لَكُمْ الليلَ وَالنَّهَارَ

meaning that 'God has subjected for you the night and the day' is often misunderstood. Some think that it means that the forces of nature have been placed under the control of man. Such an assumption leads people to develop a variety of odd ideas. Some even go so far as to say that to achieve mastery over the heavens and the earth is the true end of man's existence. However, what the Qur'anic statement means by the subjection of the natural phenomena is simply that God has bound them to laws which are beneficial for mankind. Had sailing in the sea not been subject to any law, it would not have been possible for man to undertake sea voyages. Had the rivers not been subject to any laws, man could not have used them for irrigation. Likewise, had the sun, the moon, the day and the night not been regulated, there could have been no life on earth, let alone any flourishing human civilization.

45. That is, God provided man with everything that his nature called for. He also provided all that was needed for man's sustenance, and made available, in plenty, the resources that would ensure his survival and growth.

46. After mentioning God's favours to all mankind, reference is made here to the favours which were specially bestowed on the Quraysh. The Quraysh are told that when their ancestor, Abraham (peace be on him), settled in Makka with the robust hope that his descendants would live in obedience to their Lord, God lavished a great variety of favours upon them in response to Abraham's prayer. But in return for all those favours, the Quraysh acted in brazen disregard of Abraham's expectations of them, embraced erroneous doctrines, and engaged in every kind of misdeed.

47. Here reference is made to Makka.

48. These idols turned many people away from worshipping God and enticed them to worship idols. The statement, of course, is figurative. Since many people became victims of idolatry, the act of misleading people to it has been ascribed to the idols.

49. This reflects the height of Abraham's tenderness, his great compassion for mankind. Abraham was not prepared to see any person seized by God's chastisement. Hence he prayed till the very last that God may forgive and be merciful to all. It was also because of his compassion that Abraham prayed that God may provide sustenance: 'My Lord! Make this a place of security and provide such of its people who believe in Allah and the Last Day with fruits for sustenance' (al-Baqarah 2: 126).

As to punishment in the Hereafter, Abraham's compassion prompted him to refrain from asking God to punish those who follow ways opposed to his own. Regarding them, he merely said: 'You are Ever Forgiving, Most Merciful' (verse 36). Abraham was full of compassion not only for his own children, but also for others. When the angels were on their way to obliterate the evil-doing people of Lot, Abraham is mentioned as engaging in a 'dispute' with God for the sake of that people (Hūd 11: 74-5). The same compassion and mercy also characterized another Prophet, Jesus (peace be on him). The Qur'an says that when in the Hereafter God will mention to Jesus the erroneous beliefs of Christians, he will submit: 'If You chastise them, they are Your servants; and if You forgive them, You are the All-Mighty, the All-Wise' (al-Ma'idah 5: 118).

50. In the past people from all over Arabia gravitated towards Makka for hajj and 'umrah. After the acceptance of Abraham's prayer, armies of people from every nook and cranny of the world were attracted to Makka. Also, thanks to Abraham's prayer, every variety of sustenance - fruits, grains, etc.-reached that city. This was despite the fact that the land in and around Makka was too barren even to grow fodder for cattle.

51. The statement that God knows 'all that we conceal and all that we reveal' means that God heard all that Abraham was praying for. Moreover, God was also well aware of the feelings and emotions which were hidden in his heart which were not expressed verbally.

52. This parenthetical statement corroborates what Abraham had said, viz. that nothing is hidden from God.

53. Abraham included his father in this prayer for forgiveness on account of the promise the latter had made at the time of leaving his homeland: 'I will pray to my Lord for your forgiveness' (Maryam 19: 47). However, when he later realized that his father was God's enemy, he recanted. (See al-Tawbah 9: 114.)

54. The harrowing spectacle of the Day of Judgement will cast a spell on the unbelievers. They will continuously gaze, unable to blink or turn their eyes away from the terrible scene. It will seem as though their eyes have been petrified.

55. The nations of the past resorted to all sorts of contriving to evade the consequences of having denied God's laws and to defeating the mission of God's Messengers. But it is well known that just one move from God checkmated them. Despite this, the unbelievers have not ceased their contriving, fancying that their efforts will ultimately meet with success.

56. Though this statement is apparently addressed to Prophet Muhammad (peace be on him), it is in fact meant for his enemies. They are being told that all the promises which God had made to His earlier Messengers were fulfilled and caused their enemies to be vanquished. In view of this, it is quite evident that the promise that God made to Muḥammad (peace be on him) will also come true, and all those who oppose him will be totally destroyed.

57. The present verse as well as several allusions to the subject at different places in the Qur'an indicate that the present heavens and earth will not be totally destroyed. It seems that it is only the present physical order of things that will be disrupted. Between the first and the second blowing of the Trumpet there will be a time gap the duration of which is known only to God. During this intervening period the present form of the heavens and the earth will be transformed. A new physical order will be created along with a different set of natural laws. This will mark the advent of the Hereafter. Also, with the second blowing of the Trumpet, all human beings created since Adam till the Day of Judgement will be resurrected and will be made to stand before God. This is what the Qur'an calls hashr ('the gathering').

It becomes evident from the allusions in the Qur'an and explicit statements in the Ḥadith that people will be gathered together on this very earth and will stand before God's judgement. It is on the earth that God will take stock of people's deeds. It is also on the earth that God's scale will be fixed to weigh men's actions. It is also on the earth that God's judgement will be made. The teachings of the Qur'an and the Hadith also make it clear that the Next Life will not be merely one of a spiritual nature. Men will be resurrected both physically and spiritually, exactly as they are today. Everyone will assume the same personality which he held in the present world.

58. Some translators and commentators of the Qur'an have interpreted qatirān as arsenic and others in the sense of molten brass. However, in Arabic usage it refers to pitch or coal-tar.