1. This is a brief introductory statement about the surah which is immediately followed by the main discourse.

The Qur’an is characterized by its clarity. The purpose of this characterization is to emphasize that the Qur’an has set out its teachings in lucid terms, rendering them understandable.

2. God never punished a people immediately in the wake of their rejecting the message of a Prophet. They should, however, entertain no misgiving on that account. There is no justification for people to believe that, merely because ‘they had so far remained unpunished for rejecting the Prophet (peace be on him), insulting him, and publicly insisting that he was not a genuine Messenger of God. They should bear in mind that it is God’s law to earmark a definite period of time for a people so that they may heed the call of the Messenger, to carefully consider it, and to mend their attitude. During this period that nation _ is allowed to act as it wishes, and God magnanimously tolerates its behavior despite full knowledge of its wickedness. Throughout the appointed term of respite, the nation is not punished. (For further elaboration of this idea see Ibrahim 14, n. 18.)

3. The term ‘Admonition’ has been used to signify the Book of God. This characterization is quite apt since the whole of the Qur’an consists of admonition and good counsel. All the earlier scriptures were based on admonition, and so is the Qur’an. (Literally, dhikr means to remind, to caution, to tender good advice.)

4. The unbelievers referred to the Qur’an as ‘admonition’ by way of sarcasm. They did not believe that it was a revelation from God to Prophet Muhammad (peace be on him). Had they so believed, they would not have called him ‘crazed’. If this element of sarcasm is borne in mind, it is easy to appreciate what was meant by saying: “O you to whom the Admonition. has been revealed!” What this statement really meant was: ‘O you who claim that the Admonition was revealed to him!’ Such a statement closely resembles the sarcastic remark that Pharaoh made to his courtiers with regard to Moses (peace be on him): ‘Your Messenger — one sent for you — is indeed crazed’ (al-Shu‘ara’ 26: 27).

5. Angels are not dispatched to a people merely to entertain them. Hence, it makes no sense that whenever a people ask God to send angels down to earth, God accepts it forthwith. Nor are angels sent down in order to disclose the realities which are beyond man’s sense-perception and in which men are required to believe. Instead, angels are sent down to a people after a definitive decision has been made by God to destroy them. When that moment comes, the angels do not go to that people with the message: ‘Believe, and you will be spared God’s punishment!’ The respite granted to the unbelievers to accept the teaching of the Prophet lasts only as long as the reality remains concealed from their sense-perception. Once that reality stands fully disclosed, the time for believing is over. The statement that ‘angels are sent down in truth’ implies that they descend in order to wipe out falsehood and replace it with the truth. In other words, they are sent down with God’s decree to destroy a people and make sure that the decree is fully enforced.

6. The unbelievers dubbed the Prophet (peace be on him) — the bearer of the ‘Admonition’ — as crazed. It is emphasized here that the ‘Admonition’ was not something which the Prophet (peace be on him) made up; instead it was revealed to him by God. Hence, the taunts and abuse hurled at the Prophet (peace be on him) is in fact aimed at God.

The unbelievers are also asked to disabuse their minds of the idea that they would be able to cause any hurt to the Book of God. For God stands guard over it. No one can, therefore, destroy the Book, nor suppress its message. The taunts and attacks that the unbelievers throw at the Qur’an will not detract from its value. Nor will their opposition to it impede the spread of its message. Nor will God allow anyone to distort or alter it.

7. To whom does the pronoun (third person, singular) in the expressions refer. In the former instance, translators and commentators on the Qur’an consider the pronoun ‘J to refer to the act of mocking (see verse 11 above) and in the latter to refer to ‘the Admonition’ (see verse 9). On the’ basis of that assumption, the verse means that God causes mocking to enter into the hearts of culprits. As a result, they do not believe in ‘Admonition’. From a purely grammatical standpoint, this explanation cannot be faulted. However, both from a grammatical viewpoint as well as otherwise, we are of the view that in both cases the pronoun should preferably be deemed to refer to ‘the Admonition’.

The Arabic word salaka literally means to penetrate, to put something into another as thread is put into a needle. What the verse, therefore, means is that so far as the believers are concerned, when ‘the Admonition’ penetrates their hearts, it provides them with peace of mind and spiritual nourishment. On the contrary, when it penetrates the hearts of the unbelievers, they feel as if it was a hot, burning rod.

8. In Arabic the word buruj is used to denote a fort or palace, or a strong, fortified building. In ancient astronomy, it was used as a term to indicate the twelve constellations which stood for the twelve spheres of the zodiac. In view of the above, some commentators on the Qur'an believe that the word buruj refers here to the spheres of the zodiac. Other commentators have interpreted the word as denoting the planets. Reflection over the content of the present verse and the verse which immediately follows leads me to think that perhaps the reference here is to the heavenly spheres, which have been separated from the other by means of fortified boundaries. Although the frontiers in the atmosphere are imperceptible, it is impossible for anything from one sphere to penetrate into that of another. In this sense, we are inclined to consider buruj as signifying ‘fortified heavenly spheres’.

9. A shining planet or star was placed in every sphere with the result that the entire universe became illuminated. In other words, rather than create a vast, dismal and chaotic wilderness, God created a universe of dazzling beauty. The universe not only bespeaks of the skilled workmanship and infinite wisdom of the Creator; it also reflects the superb aesthetics of the Great Artist. The same idea has been beautifully expressed in the Qur’an in the following words: ‘He Who created in perfect beauty everything that He created’ (al-Sajdah 32: 7).

10. Like other terrestrial creatures, the satans belonging to the jinn species are also confined to the sphere of the earth. They have no access to the heavens.

This has been stated in order to rectify the popular misunderstanding, a misunderstanding held both in the past and even today, that Satan and his descendants are free to strut about in the whole universe. Refuting this, the Qur’an states that satans cannot proceed beyond a certain limit. Their power to soar above is not unlimited.

11. Here reference is made to those satans who try to obtain information regarding matters belonging to the realm beyond the ken of sense-perception, and convey it to others. With the help of this information, many soothsayers, hermits and fake saints try to dupe people by claiming to know much more than they actually do. Those satans try to obtain information by eaves-dropping.

They are able to do so because their constitution is closer to angels than to human beings. But in actual fact they are able to lay their hands on nothing.

12. The Qur’anic expression shihab mubin means. ‘bright flame’. (Elsewhere the Qur’an uses the expression shihab thaqib — literally, ‘the flame that penetrates the darkness’.) What the Qur’an means by this expression is not necessarily that it is a meteor. It might in fact be referring to some cosmic rays, or possibly to some other kind of rays not yet known to us. At the same time, it is also possible that the expression might indeed refer to the meteors which we occasionally observe shooting across the sky and then falling to earth.

According to recent astronomical observations, the number of meteors which rush towards the earth from outer space is one trillion a day. Of these about 20 million reach the upper atmosphere of the earth. Out of these barely one meteor reaches the earth. The speed of these meteors in outer space is around 26 miles per second, sometimes reaching 50 miles per second.

Sometimes almost a rainfall of meteors has been witnessed even by the naked eye. It is on record that on 12 November 1833, in the eastern part of North America, 200,000 meteors were seen falling to earth from midnight till morning in just one location. (See Encyclopedia Britannica, X1Vth edition, vol. XV, pp. 337-9.) Possibly this mass rain of meteors might be the impediment which prevents the free movement of satans in outer space. For it is quite understandable that the rain of a trillion meteors would have made the outer atmosphere impassable for them.

This throws some light on the nature of the ‘fortified spheres’ referred to earlier. (See verse 16 and n. 8 above — Ed.) Apparently, the atmosphere is transparently clear, without any visible walls or ceilings. However, God has surrounded it by a number of imperceptible protective walls which safeguard one sphere from the onslaught of another. As a result of these protective walls, out of a trillion meteors which come shooting towards the earth only one manages to reach its surface.

Of the meteorites preserved in museums all over the world, the largest one weighs 645 pounds. This penetrated 11 feet into the ground when it crashed to earth. Moreover, there is also a huge piece of iron weighing 36.5 tons. The only plausible explanation that scientists have been able to offer for its presence is that it is also perhaps a meteorite. One may, thus, visualize that but for the safeguard provided by the protective spheres the rain of shooting stars would have wreaked havoc on the earth. These fortified spheres are called buruj in the Qur’an.

13. Here attention is drawn to another significant sign of God’s absolute power and wisdom. Plants have such a capacity for growth and multiplication that if one plant were to flourish unchecked, it would leave no room for any other plant to grow. However, since the universe represents a well-thought-out design of the All-Wise and All-Powerful Creator, we witness that the growth of each plant variety stops at a certain point. Another manifestation of the same -phenomenon is that plants of every volume, diameter, height and growth potential have a certain limit which they may not exceed. It is quite evident that someone has fixed the shape, size, foliage and output of each and every tree, plant and vine. It is also evident that all this was done with perfect precision.

14, That God creates everything with perfect precision and in a well measured manner is not confined to plants. It rather applies to all creatures on the earth. A definite measure and limit has been determined for whatever exists, whether it is air, water, light, heat or cold; and whether they are minerals, plants or animals. In short, it has been de*ermined from on high that every object, every species in existence and every form of energy found in the universe should exist strictly according to the measure and within the limits determined by God.

It is certainly owing to God’s wise and superb determination of everything that has produced the balance and proportion which we find in the entire universe. Had the universe been the mere product of an accident, or had it been created by a number of gods, there would never have been the perfect balance and superb proportion that we find between the objects and forces of the universe, let alone that the balance and proportion would have endured in the manner it has.

15. God alone will ultimately inherit all since all beings except God Himself are destined to pass away. Men have been granted the opportunity to make use of their possessions only temporarily. A day will come when they will leave everything behind in the world. Then ultimately everything will revert to God’s treasury.

16. God’s wisdom requires that He should muster together all human beings. His knowledge is so vast and encompassing that no living being can escape his grasp. In fact, such is God that He will not allow to be lost even an atom of the dust of which man was constituted. Hence, whoever doubts the possibility of the Hereafter has no idea of God’s wisdom. Likewise, whoever pleads that it is simply impossible to resurrect human beings since their bodies will totally disintegrate after death is also absolutely ignorant of the extent of God’s power and knowledge.

17. The Qur’an here clearly refutes the doctrine that it was after a process of evolution in the course of which man passed through genetic adaptations involving many stages of animal existence that he entered the stage of humanity. This Qur’anic statement is, therefore, in direct conflict with the opinions that are currently being expressed by some commentators on the Qur’an who, under the influence of the Darwinian theory of evolution, are striving to lend support to that theory with arguments drawn from the Qur’an. They do so in spite of the fact that the Qur’an envisages that man was directly created out of elements derived from the earth.

The material mentioned has been described as, the word hama’ in Arabic is used for black mud which has a bad odour owing to its rottenness or as a result of fermentation. As for the word masnun, it has two meanings. First, it denotes something smooth and slippery because of its rottenness. Second, the word signifies something that has been fashioned into a particular shape. The word salsal is used for clay which, once dried, has a ringing sound.

These words are clearly indicative of the fact that the skeleton of a species was fashioned out of rotting clay; once it dried up it was infused with a soul.

18. ‘Samim’ denotes blazing wind. Used in conjunction with nar, the word suggests intense heat. This explains the Qur’anic statements which mention the jinn to have been brought into being out of fire. (For details see al-Rahman 55, nn. 14-16.)

19, From this we learn that the soul infused into man is a reflection of God’s attributes. We see that man has been invested with life, knowledge, power, will, volition and other similar attributes. Taken together, these stand for his soul or spirit. It is a mild reflection of the Divine attributes bestowed on man who was created out of clay. By dint of the reflection of Divine attributes, man became God’s vicegerent on earth. By virtue of the same, everything on the earth, including angels, were made to prostrate before man. Every attribute found in human beings owes its origin either to one attribute of God or another. This is evident from the tradition which states: ‘God divided mercy into a hundred parts: Of this He retained ninety-nine parts and sent down to earth just one part. It is because of this that creatures are kind to one another. So much so that an animal raises its hoof away from the body of its young one lest it might hurt it’ (al-Bukhari, Kitab al-Adab, ‘Bab Ja‘al Allah al-Rahmah Mi’ at juz’ ’; Muslim, Kitab al-Tawbah, ‘Bab fi Saat Rahmat Allah Ta‘ala’’.(The word used in the tradition above occurs in Muslim whereas the word ‘horse’ occurs in al-Bukhari — Ed.)

What, however, distinguishes man from other creatures and makes him superior to them is the comprehensiveness of God’s attributes as reflected in man.

This idea, however, is quite subtle and any misunderstanding in grasping it might result. in creating the illusory belief that the reflection of a Divine attribute amounts to acquiring a part of divinity. That is, of course, altogether out of the question since divinity is ‘totally beyond the reach of all creatures.

20. Cf. al-Baqarah 2: 30 ff.; al-Nisa’ 4: 116 ff.; al-A‘raf7: 11 ff., and the relevant notes therein.

21. This means that Satan will remain cursed till the Day of Judgement, and that he will be punished subsequently for his disobedience in the Afterlife.

22. Satan responded by saying that since he was asked to prostrate before an inferior creature, he was virtually compelled to disobey God. He would, therefore, make the worldly life attractive to mankind so that they are tempted by it and disobey God. In other words, Satan said that he would make the ephemeral benefits and advantages of worldly life so attractive to man that he would forget all about his vicegerency of God and his accountability to Him in the Hereafter. Men will thus either altogether forget God or if they do remember Him, they will violate His commands.

23. The Qur’anic expression may be translated in two ways. One possible meaning is: ‘Here is the path that leads straight to Me.’ We have understood the verse to mean so and this is reflected in our translation. Another meaning could be: “This is the right way which I have taken upon Myself to keep under My protection.’

24. This Qur’anic statement may also be interpreted in two ways. One is that which is reflected in our translation. The other meaning could be: ‘You will have no power over My servants (i.e. mankind) to force them to disobedience. However, those who have fallen into error and have decided to follow you out of their own volition, they will be allowed to do so. We will not forcefully prevent them from proceeding in that direction.’ According to the first interpretation, the basic idea that the verse conveys is that worshipping God constitutes the true way that leads man to God. Satan is unable to exercise any dominating influence over the people who choose to follow this way. God will single out such people exclusively for Himself. Satan also acknowledges that he is unable to lead such people astray.

However, those who disobey God will lose. the road to their felicity and success. They will fall prey to Satan, will follow him blindly and will be vulnerable to all his contriving’s.

Were one to accept the second interpretation, the verse purports to mention Satan’s future plan. He would do everything possible to make the worldly life attractive to human beings. He would do so in order to make people heedless of God and tum them away from obeying Him. God verifies this, pointing out that Satan was being granted a fixed period of time during which he had the opportunity to attempt to mislead human beings. It was clear, however, that God had not granted him the power to force people to err.

It is also evident from the above verse that Satan accepted the fact that he would be unable to mislead those whom God singled out for Himself. This might lead to a misconception that God would arbitrarily choose some people, to the exclusion of others, and make them immune to Satan’s contriving.

However, there is no basis for this misunderstandings since God makes it unequivocally clear that only those given to error will follows Satan. In other words, those who are on the right path will not fall prey to Satan. These are the ones whom God will single out for Himself.

25. In order to fully appreciate the purpose of this story it is important to bear in mind its context. Looking at the themes set out in verses I ff. and 18 ff., it becomes clear that the story of Adam and Satan has been recounted so as to warn the unbelievers that they had been misled by their eternal enemy, Satan, and that they were following his ways. As a result, they were sliding into those depths of error and degradation which, out of his jealousy, Satan had always wanted to push all mankind into. On the contrary, the Prophet (peace be on him) has a compassionate concern for all mankind and seeks to liberate them.

He also wishes to lead them to the heights of success and honor to which they were entitled by virtue of the position accorded to them under God’s scheme of things. In view of the above, it seems astonishing that people are often inclined to look upon their enemies as friends, and their friends as enemies.

It is also emphasized that there is just one way which can ensure man’s salvation and felicity. That way consists of sincerely worshipping and serving God. All other ways are Satan’s, and each of them will directly lead to Hell.

Another truth that is brought home through this story is that the unbelievers themselves are to blame for their error. Satan can at best try to delude people by making the worldly life seem overly attractive to them. However, if people fall into any error, that is entirely their own act, and for all such acts they alone will bear all responsibility. (For further details see Ibrahim 14: 22 ff. and n. 31.)

26. The gates of Hell will correspond to the kind of error and sin which a person commits, making him deserving of being cast into Hell. Some people deserve being cast into Hell because of polytheism; some because of hypocrisy; some because of excessive self-indulgence, some because of their injustice and oppression and the harm they have done to other human beings.

There are still others who deserve to be cast into Hell on the basis that they propagated some outrageously misleading doctrines, or had made unbelief prevail, or had worked to spread corruption and shameful immorality.

27. This refers to those who did not follow Satan; who, out of their God-foreignness, lived as God’s faithful servants.

28. The hearts of the righteous will be purged of any feeling of bitterness and rancor — if they ever had any such-feelings — before entering Paradise. (For details see Towards Understanding the Qur’ an, vol. Ill, al-A‘raf7, n. 32, p. 28.)

29. This Qur’anic statement has been elaborated in the following tradition.

The Prophet (peace be on him) said: ‘It will be said to the people of Paradise: ‘‘You will now remain healthy forever and will never fall sick. You will live forever and never die. You will always remain young and never grow old. You will always remain settled, and will never require to undertake [the strain of] any journey’’.’ (For the contents of this tradition see Muslim, Kitab al-Jannah wa Sifat Na‘i miha wa Ahliha, ‘Bab fi Dawam Na‘im Ahl al-Jannah’, and al-Tirmidhi, Abwab al-Tafsir, ‘Tafsir Surah al-Zumar’ .)(We have been unable, however, to trace the last sentence quoted here, viz. This is further explained by the Qur’an and several traditions from the Prophet (peace be on him) which state that the inmate of Paradise will have no need to toil for his bread. Man will receive all that he wishes for without having to toil for it.

30. This marks the commencement of the story of Abraham (peace be on him). This is immediately followed by the story of the people of Lot (peace be on him).

In order to fully understand the underlying purpose of this narration, it is necessary to bear in mind some of the verses in the earlier part of the present surah. First of all, we encounter the statement of the Makkan unbelievers: ‘Why do you not bring down angels upon us if you are indeed truthful?’ (verse 7). At that point a brief rejoinder has been made: ‘We do not send down angels [in frivolity] and when We do send them down, We do so with truth, and then people are granted no respite’ (verse 8). An elaboration of the same point is made here with reference to these two stories. The unbelievers are told that the angels had brought one kind of ‘truth’ to Prophet Abraham (peace be on him) (verses 52-6), but brought ‘truth’ of quite another kind to the people of Lot (peace be on him). Now it was for the unbelievers themselves to decide which ‘truth’ should be communicated to them. It was quite obvious that they had not brought along the kind of truth which was sent to Abraham (peace be on him) through the angels. Were they, then, desirous that the kind of truth which was brought to the people of Lot (peace be on him) by the angels— one that spelled mass destruction should also be sent to them?

31. Cf. Hud 11: 69 ff. and the relevant notes there.

32. This alludes to the prophecy about the birth of Isaac (peace be on him), which has been clearly stated in Hud. (See verse 71 — Ed.)

33. It is evident from Prophet Abraham’s question that angels appear in human form only in extraordinary circumstances. Whenever they come in that form, it is to carry out some extraordinary mission.

34. The brevity of the reference indicates that the guilt of the people of Lot had exceeded all limits, and that they had become quite notorious for it. As a result, it was sufficient to mention them as a ‘guilty people’ ‘without specifically naming them.

35. Cf. al-A‘raf 7: 73 ff. and Hid 11: 69 ff.

36. The narration of the incident here is very brief. Its details are to be found in Hud (see verse 77 ff.) where it has been mentioned that Prophet Lot (peace be on him) felt much consternation at the visit of the angels. As soon as he saw them, he felt convinced that something grave lay in store. The reason for Lot’s consternation has been alluded to in the Qur’an, but mentioned in clearer terms in the traditions. The angels had come down to the people of Lot in the form of handsome youths. Lot was fully aware of the perversity and wickedness of his people which made him feel very bad. Lot was also worried at his helplessness for he was neither in a position to send his guests back nor to keep them away from the reach of his wicked people. (See Hid 11: 77 ff. — Ed.)

37. Lot (peace be on him) was asked to follow the members of his family, ensuring thereby that none of them remained behind.

38. This does not mean that as soon as they looked behind, they would be turned into pillars of salt, as the Bible says (Genesis 19: 26). What was being asked was simply that they should not be prompted by the noise behind them to pause and see what was going on. There was no time to lose, no time to feel sorrow at the tragic end which was about to befall that wicked nation. For if they lost any time, they might also be seized by the calamitous punishment aimed at the people of Lot.

39. This gives some idea of the moral degeneration of Lot’s people. The mere fact that some good-looking guests had come to someone in the neighborhood was enough to prompt a mob of people to converge on his house. Not only that, they also publicly demanded that the youths be handed over to them so that they may gratify their sensual desires. Immorality had become so rampant that no section of the population felt the need to protect themselves against it. Nor did the people have the moral sensitivity that would prompt them to refrain from publicly indulging in such shameless vices.

Now, if these people had the audacity to storm the house of someone as well-known for his piety and righteousness.as Lot (peace be on him), it is easy to imagine the extent of the moral corruption that was rampant in that land.

The Talmud provides an account of the people which clearly mirrors the depth of their moral depravity. It mentions that once a stranger was passing through their town. As night was falling, he had to stay in Sodom. He had his own provisions so that he did not need anyone to host him. He lay under a tree, when a Sodomite persuaded him to accompany him to his house. During the night the Sodomite stole his ass and its reins, and all his guest’s merchandise.

Nobody paid any attention to the stranger’s protests. Instead, the other inhabitants of the town looted whatever belongings were left with him and turned him out of the town.

Once Sarah sent one of her slaves to Sodom to inquire about the welfare of Lot’s family. When the slave entered the town he found a Sodomite beating a stranger. When he interfered, asking the Sodomite not to be so unkind to a helpless traveler, he was also subjected to a beating and sustained head injuries.

On another occasion, a poor man came to Sodom. No one gave him anything to eat. Worn out by starvation, he collapsed. The daughter of Lot (peace be on him) spotted him and provided him with food. However, the inhabitants reproached Prophet Lot (peace be on him) and his daughter for their act of kindness. They also threatened that if they did the same again, they would forfeit the right to live among them. : ‘ After recounting several such episodes, the author of the Talmud remarks that Lot’s people in their day-to-day lives were extremely oppressive, habitually resorted to deception, and did not keep their word. If 2 poor man passed through their town, none would give him any food. They even stripped the dead of their shrouds, leaving them stark naked. If any merchant came to them from another town, they robbed him of his merchandise and his protests went unheeded. They even built a spacious garden in their valley which spread over many miles. In that garden they publicly committed every possible act of indecency. There was not a single soul among them except Lot (peace be on him), who tried to dissuade them from indulging in such wickedness. The Qur’an has succinctly portrayed their evil ways: ‘Before this they were wont to commit evil deeds’ (Hud 1 1: 78). ‘Do you approach men [to gratify your sexual desire] and cut off the highway, and commit wickedness even in your councils?’ (al-‘Ankabut 29: 29). :

40. This point has been elaborated in Hud, n. 87 above. It must be remembered that Lot (peace be on him) made these remarks in a state of total desperation, when a mob of people, fully bent upon corruption, was pouncing upon his guests in total disregard of all his pleas and protestations.

It is pertinent to clarify one thing at this point. The sequence of events mentioned in Surah Hid (see verse 77 ff.) indicates that at the time when those people attempted an assault on his guests, Lot was quite unaware that they were angels. He was under the impression that the youths were strangers who, in the course of their travelling, had accidentally come to his house. Hence when a gang of wicked fellows carried out an assault on them, Lot exclaimed: ‘Would that I had the strength to set you straight or could seek refuge in some powerful support’ (Had 11: 80). It is at this point that the angels disclosed their identity.

Then they directed Lot (peace be on him) to get away from the place along with his family so that they might adequately carry out the mission to inflict a severe chastisement on his people.

If we remember the true sequence of events as mentioned in Sarah Hud (see verse 77 ff.), it is easy to appreciate how desperate Lot (peace be on him) must have been when he uttered the words mentioned above. But in the present surah the events have not been referred to in their earlier sequence. This presumably is because the purpose of the narrative here is to emphasize the point for which the story has been narrated. (This purpose is to underscore that God’s chastisement inevitably seizes a people who go too far in their iniquity — Ed.) However, the sequence in which the events. have been mentioned here might lead a common reader to the mistaken view that the angels had already revealed their identity to Lot (peace be on him). This might even lead some to wonder about the plea made by Lot in order to prevent his people from laying their hands on his guests. They might even be led to consider Lot’s statement to be no more than an act that he had put on.

41. The ‘stones of baked clay’ might have been meteorites. Or else volcanic eruptions may have taken place, throwing up some material that subsequently might have fallen on Lot’s people like a rain of stones. Alternatively, a fierce storm may have been the instrument for this extraordinary rain of stones.

42. This devastated piece of land lies on the route from the Hijaz to Syria and Iraq to Egypt. The caravans that pass by this region witness traces of the devastation. In fact, some of these traces can still be observed even today. The area referred to is situated to the east and south of the Dead Sea. As to its southern part, geographers are of the view that it is characterized by a desolation for which there is no parallel on earth.

43. The people of Aykah were the people of Prophet Shu‘ayb (peace be on him). They were known as the Midianites after the name of their capital, Midian. As to the word ‘Aykah’, it was the former name of the city called Tabuk. Lexically, the word denotes ‘dense forest’.

44, The territory of the Midianites also lies on the route from the Hijaz to Palestine and Syria.

45. Al-Hijr was the capital city of the people of Thamud. Its ruins are found to the north-west of Madina, a few miles from the present town of al-‘Ula’. The town lies en route from Madina to Tabak through which caravans still pass.

However, in accordance with the directive of Prophet Muhammad (peace be on him), travelers do not halt there. In the eighth century Hijrah, Ibn Battutah visited the place on his way to Makka. He says: ‘I have seen the buildings of Thamud hewed in red mountains; the paintings look so bright as if they have been put on only recently . . . and rotten bones of human beings are found in them even today’. Ibn Battutah, Muhadhdhab Rihlat Ibn Battutah, ed. Ahmad al-Awamir and Muhammad Jad al-Mawla’ (Cairo, al-Amiriyah, 1934), vol. 1, p. 89. (For further details see Towards Understanding the Qur’an, vol. III, al-A ‘raf 7, n. 57, p. 45 ff.)

46., That is, their sturdy, rock-hewn houses totally failed to protect them from God’s chastisement.

47. This is stated so as to comfort Prophet Muhammad (peace be on him).

He is told that even though falsehood apparently seemed to dominate and that there lay many obstacles and difficulties in the path of truth, one should not be daunted by them. For this state is purely transient and cannot endure. This is because the heavens and the earth have been created with truth. In fact, the whole universe is in consonance with the truth and discordant with falsehood.

It is the truth rather than falsehood which endures. (For further details see Ibrahim 14, nn. 25-6 and 35-9 above.)

48. Being the Creator, God holds total sway over all His creatures. None can elude His grip. Moreover, being the Creator, God is All-Knowing. He is fully aware of all the efforts made by Prophet Muhammad (peace be on him) to reform his people. He is also fully cognizant of the stratagems of the Prophet’s enemies designed specifically to frustrate his efforts. Hence, there is no reason for the Prophet (peace be on him) to lose his patience. For in the course of time full justice will be done.

49. The expression ‘seven oft-repeated verses’ stands for the seven verses of the opening surah of the Qur’an, al-Fatihah. Some scholars, however, consider the expression to refer to the seven long surahs each of which has more than two hundred verses. These surahs are al-Baqarah, Al ‘Imran, al-Nisa’ al-Ma’ idah, al-An‘am, al-A ‘raf and Yunus or al-Anfal or al-Tawbah.

All the above-mentioned surahs are among the longer surahs of the Qur’an.* The vast majority of Muslim scholars, however, are agreed that the expression refers to al-Fatihah, Al-Bukhari mentions two traditions which show that the Prophet (peace be on him) himself clarified that the “seven repeated verses’ signified al-Fatihah. (See al-Bukhari, Kitab al-Tafsir, ‘Bab Ma Ja’ fi Fatihat al-Kitab’ , Tafsir Surat al-Hijr, and ‘Bab Qawluh Wa la qad Ataynak Sab‘an min al-Mathani wa al-Qur’an al-‘Azim — Ed.)

50. This was also said with a view to comforting and consoling the Prophet (peace be on him) and his Companions. At that time, they were in a state of miserable suffering. Sometime after the assumption of his onerous responsibilities, the Prophet’s trade activities virtually came to a halt. The savings of his wife Khadijah were also exhausted during the course of about ten years. This much should suffice to explain the financial predicament of the Prophet (peace be on him). *It is not accurate to say that each of these surahs has two hundred or more verses. For the number of verses in al-Nisa’ is 176; in al-Ma’ idah, 120; in al-An‘am, 165: in al-Tawbah, 129 and in Yanus, 109 — Ed. So far as the rest of the Muslims are concerned, some young men were expelled from their homes. Those who were engaged in trade, or had some vocation, were financially crippled as a result of the economic boycott. In addition to these, many Muslims lacked any financial locus standi since their social status was that of slaves or clients (mawali). Thus, the Prophet (peace be on him) and his Companions had quite a miserable existence in Makka and the areas around it owing to the severe persecution to which they were subjected.

Everywhere they were ridiculed, insulted, and vilified. As if mental torture was not enough, they were also subjected to cruel physical chastisements. In sharp contrast to the lot of the Muslims, was the situation of the unbelievers of the Quraysh. Their chiefs were conspicuously prosperous. All kinds of worldly enjoyments were plentifully available to them.

It is in the context of these circumstances that the believers are being asked not to lose heart. For, God has blessed them with something which is far more valuable than all worldly riches. The moral and intellectual wealth granted to the Muslims is incomparably superior to the unlawfully earned material wealth in possession of the unbelievers. The latter kind of wealth will be of no avail to them for they will be utterly bankrupt when they appear before their Lord on the Day of Judgement.

51. The Prophet (peace be on him) is being asked not to grieve over the lot of the unbelievers. They mistook their sincere well-wisher for an enemy. They considered doctrinal errors and moral corruption as matters one ought to be proud of. They were well advanced on a path that would inevitably lead them to a disastrous end. Above all, they had spared no efforts to frustrate the teachings of the Prophet (peace be on him) who was engaged in striving to direct them to the way which would lead to their salvation. 52. The reference here is to the Jews. They have been branded as ‘muqtasimun’ since they had torn their religion into shreds by believing in certain parts of it and not in others. They had also added a great deal to their original religion and divested it of many of its original features, which gave rise to the scores of sects in their midst. They had also split their scripture, which for them was like the Qur’an is to Muslims, into fragments. The act mentioned here is in fact no other than what has been mentioned elsewhere in the Qur’an in the following words: ‘Do you believe in a part of the Scripture and reject the rest?’ (al-Baqarah 2: 85).

The purpose of the above statement is to warn the Muslims regarding matters for which the Jews had been warned earlier. The record of the Jews was highlighted in order that the Muslims might learn a lesson. The Jews had failed to heed warnings from God. This led to disastrous consequences. That this contained a lesson for the Muslims was quite evident. To fail to take heed of it amounted to choosing an end as tragic as that of the Jews. 53. Believers are bound to encounter hardships in the course of their efforts to propagate Islam and bring about reform in the lives of people. They can face the hardships and sufferings which come their way only with the help of Prayer and perseverance in the service of God. These will infuse them with patience, will raise their morale and also develop in them the steadfastness needed to carry out the mission that will please God, even in the face of opposition, condemnation and vilification.