1. This is the prelude to the surah through which the audience are alerted to the fact that the Qur'an is not the Word of an ordinary being; rather, it has been revealed by God Himself. Some of His attributes, specifically those of vital relevance to the sūrah's content, are described here.

(1) Of these is that He is All-Mighty. Hence, whatever He wills always prevails and whatever He decides is carried out regardless of whom it affects. None can resist God's will or escape His grip. Whoever believes that he will thrive by flouting God's command or will prevail against His Messenger is a victim of sheer folly. Such expectations can never come true.

(2) Additionally, God is All-Knowing. He knows everything. He says nothing on the basis of surmise or conjecture for He has direct knowledge of everything. As far as truths that lie beyond the range of perception are concerned, only that information which God provides is absolutely true and sound. Those who disregard this are necessarily pursuing a course of ignorance. Likewise, God knows what is conducive to man's felicity and necessary for his welfare. Since His guidance is rooted in knowledge and wisdom, it excludes every possibility of error. Hence, non-acceptance of God's guidance simply means opting for one's own destruction. Furthermore, nothing is hidden from God, not even people's unexpressed intentions and motives. Hence, no pretext or excuse proffered by man can save him from God's punishment.

(3) Another major attribute of God is that He forgives sins and accepts repentance. This attribute is mentioned to provide hope to those who have been guilty of transgression such that they do not despair of God's mercy. They are asked to mend their ways in view of the fact that if they give up their erstwhile transgression, God's mercy will engulf them.

It seems pertinent to clarify that pardoning sins and accept- ing repentance are not necessarily tied together. At times, God pardons man's sins without the latter's repentance. It is also pos- sible, for example, that one's good deeds may expiate for one's lapses, even though one may not have had the chance to repent and seek pardon for them from God. Likewise, the hardships that befall a man may lead to forgiveness of his sins. This privilege is, however, enjoyed only by those believers whose record is not tarnished by rebelliousness, those who might have sinned simply because of innate human weaknesses but who were not arrogant or adamantly insistent on sinful behaviour.

(4) Another attribute of God is that He is stern in retribution. This is mentioned here so as to drive it home that in the same manner that God is merciful to those who choose for themselves the course of servitude, He is severe in dealing with those who exceed the legitimate limits of His indulgence. Thereafter, such people become worthy of God's punishment, a punishment so horrendous that only a fool would consider it to be endurable.

(5) Still other attributes belonging to God are that He is bountiful, full of grace, abundantly munificent and exceedingly magnanimous. As a result, His numerous bounties constantly reach His creatures. In fact, all that creatures receive is thanks only to His grace.

After mentioning these five attributes of God, the following two truths are forcefully brought out. (a) That there is no god besides the One True God and this is notwithstanding the plethora of false gods invented by people. (b) Everyone is eventually bound to return to God. Those who set up gods other than the One True God will face the consequences of their actions. For there is no one besides Him who can hold man to account and recompense him.

2. Kufr carries the following two meanings here: (i) ingratitude, and (ii) rejection of the truth. Taken in the former sense, the verse means that thanklessness is manifest from the behaviour of those who tend to forget God's bounties that were unremittingly showered on them. Such people forget that they have been ceaselessly sustained by His bounties. The second meaning of kufr, viz. rejection of the truth is implied in the attitudinal trait of those who dispute God's Signs, who turn away from the truth and make up their minds not to accept it. It is clear from the context that this does not allude to unbelievers as such. For well-meaning unbelievers may raise questions about Islam in order to pursue their quest for the truth. The reproach in the verse is not meant to apply to such people's attitude.

3. What this refers to is indulgence in unnecessary disputation, resort to hair-splitting objections against God's message or distortion of its meaning so as to obstruct others and one's own self from comprehending it. Such people cannot escape God's punishment. This hostile contentiousness is one to which people are driven by evil motives. On the other hand, an objective seeker of the truth may question a proposition and do so in order to arrive at the truth. Such a person will carefully weigh his arguments, both for and against the proposition. The aim of his discussion will be to know the truth. In contrast, evil-minded people engage in specious argumentation only to discomfit and checkmate the other party. Such people shy away from facing the real problems; instead, they confine their forays to the periphery.

4. There is a subtle gap between the first statement and the second one that is left to be filled by the intelligence of the audience. It is fairly clear from the context that those who contend and wrangle about God's Signs can never escape His punishment. Yet, despite their wickedness, they strut about with impunity, their trade and commerce thrive, their states function with pomp and splendour, and they are immersed in self- indulgence without any let or hindrance. All this should not, however, delude anyone into thinking that such people will not be seized by God's punishment. Nor should anyone think that such a war against God's Signs is an entertaining game that can be continually played without facing its woeful consequences. There is no basis whatsoever for any such illusion. The fact of the matter is simple: people have been granted a respite. The more they misuse this respite to act wickedly, the more harm they will cause to themselves.

5. The unbelievers, as we know, have in the past suffered punishment in this world. That, however, is not the end of the matter. God has also decreed that such people will be cast into Hell in the World to Come.

The verse also admits another nuance. In the past, God decreed the doom of several unbelieving nations. In like manner, those who are presently engaged in disbelief have invited God's decree of chastiment upon themselves, and like the wicked nations of the past, God's decree will overtake them, consigning them to Hell.

6. This was said to comfort and console the Prophet's Companions. Around that time they were agonised by the Makkan unbelievers' sharp, abrasive tongues as well as their acts of brutal oppression. All this was coupled with a helplessness that naturally left the Companions dejected. In this context, they are urged not to feel distressed on account of the behaviour of such debased people. Rather, the believers should take comfort in the fact that they are held in such high esteem by God that not only the common agents of his Kingdom but even its pillars - the angels that bear God's Throne and those that stand around it and are near stationed to Him - ardently support them. The additional statement that these angels 'believe in Him, and ask forgiveness for the believers' (verse 7) indicates that faith is the common bond that joins the heavenly and earthly creatures in union. It is such angels' faith that induces interest in and sympathy for the humans who inhabit the earth.

The statement that the angels 'believe in Him' does not imply that it was possible for angels to disbelieve and that they had opted for belief in preference to disbelief. It rather means that angels are committed to obey the authority of the One True God so that no other being can command them and that they surrender to none other in obedience. When believing humans adopt the same attitude a concord is established between them and the angels and this was despite the fact that they belong to a different species and that a spatial gap also separates the two.

7. None of man's lapses and weaknesses is hidden from God for His Knowledge embraces everything. However, God's mercy too is as extensive as His Knowledge. Hence, He can forgive people despite fully knowing their lapses. The verse also means that God will forgive those who are known to Him to have sincerely repented and to have earnestly adopted His prescribed way.

8. Pardoning and saving people from the punishment of Hellfire are interrelated. To mention one also implies the other. Once again, this brings into sharp relief the angels' concern for the well-being of the believers.

It is common knowledge that whoever is keen about a thing is likely to repeat and express it in a variety of ways. This seems to be manifest from what the angels are saying here.

9. That is, they have abandoned disobedience and rebellion and are following the way prescribed by God in a spirit of obeisance and devotion.

10. This is also illustrative of the angels' fervent entreaty to which we have alluded in n. 8 above. Obviously, to forgive and save someone from Hellfire implies his entry into Paradise. Hence the angels' prayer: 'Our Lord, admit them to the everlasting Gardens You have promised them and those of their fathers and spouses and progeny that were righteous...' (verse 8). Much of this prayer might appear superfluous. However, so overflowing is the angels' love and goodwill for the believers that they cannot help repeatedly asking God to bestow all of His bounties and blessings on them. They do so even though it is quite obvious that God will certainly do so as that is what He has already promised.

11. That is, may God join them with their parents, wives and children in Paradise, so as to grant them the utmost gratification. God mentions this as one of His favours, (see al-Ra'd 13: 23 and al-Tur 52: 21.) The Qur'ān states: 'We shall unite the believers with those descendants of theirs who followed them in their faith', (al-Tur 52: 21.)

12. Sayyi'at, a synonym for evils or ills, is used to indicate the following: (i) Erroneous beliefs, degenerate morals and evil deeds; (ii) terrible consequences of error and wickedness; and (iii) the calamities, sufferings and torment in this world or in barzakh or on the Day of Judgement. The angels' supplication embraces all these insofar as they want the believers to be protected against everything that is evil.

13. This refers to the terrible situation pervading the Grand Assembly, to the lack of shade and other comforts, to the severity of interrogation, to the public disgrace as a result of the sinners' secrets being exposed and all other hardships to which they will be subjected on the Day of Judgement.

14. On the Day of Judgement the unbelievers will witness their utter loss because they had indulged in polytheism or atheism, had denied the Hereafter, and opposed God's Messengers. They will be filled with remorse and frustration and will curse themselves for their foolishness. The angels will then remind them that when the Messengers and other pious people summoned them to the Straight Way to save them from this terrible end, they used to spurn their call which further aroused God's wrath.

15. The same point is made in Surah al-Baqarah 2: 28 where it has been said that God grants man life and death twice. Human beings are asked: how can they dare disbelieve in God Who bestowed life on them when they were lifeless? They are also told that it is God Who causes their death and it is He Who will resurrect them. Quite obviously, the unbelievers could not deny that they were once lifeless and that then they were granted life and that they will meet their death at God's command for they witnessed all this. They did, however, deny the resurrection, as they had not observed it and were merely informed about it by God's Prophets. They will, however, observe it at first-hand on the Day of Judgement. It is then that they will acknowledge that what they had been told by God's Prophets was true and has now come to pass.

16. They will also acknowledge that they had committed a serious mistake by having denied the Afterlife. Thanks to a false outlook on life, they filled their lives with sin.

17. The unbelievers will enquire whether there is any way out; whether they can be rescued from their punishment by confessing their mistake.

18. Judgement on the Last Day will rest with God alone. In the past, the unbelievers had refused to believe in His exclusive Godhead. As for those deities whom they had associated with God, they are bereft of all power and authority. (For further details see al-Zumar 39: 45 and n. 64 above.) This implies that the unbelievers will find no way out of their grievous predicament. This because they not only denied the Hereafter but also displayed an aversion towards their Creator and felt uneasy unless they associated others with Him.

19. The reference here is to the signs indicating that it is the One True God who has created the universe and it is He Who rules over it.

20. The word rizq used here signifies rainfall. This because rain is the source of every form of sustenance that man receives. Out of God's innumerable signs man's attention is specifically drawn to this particular sign of God-to the system pertaining to rainfall. If men were to grasp just this one ingredient of life, it would enable him to realise that the Qur'anic worldview is entirely true. For this system could only be operative if the Creator of the earth and all its creatures, the Creator of water and wind, of sun and of heat and cold is one and the same God. Furthermore, this whole system can only operate ceaselessly for millions and billions of years because it is the same God, Who has always been and shall always be, that ensures its operation. This whole system was brought into existence by an All-Wise and Most Compassionate God Who, at the time of creating human beings and animals, created water exactly in proportion to their needs and saw to it that it should reach every corner of the earth through the astounding phenomena of rainfall. Now, who can be more iniquitous than he who observes all this and yet either denies the existence of God or associates others with Him in His Divinity?

21. In other words, anyone who turns away from God and puts blinkers of heedlessness and prejudice over his eyes becomes incapable of deriving any lesson from anything. His physical eyes observe that winds blow, clouds cover the sky, and that there is thunder and lightning and rainfall. But this does not enable him to appreciate why all this happens nor who is causing it to happen, nor what he owes that Being.

22. The idea of consecrating the whole of one's devotion to God is elaborated upon in Surah al-Zumar 39, n. 3 above.

23. That is, God is far too exalted in rank and way beyond all those that exist. Every creature - be it an angel, or Prophet of God, or saint or for that matter any other creature - all pale into insignificance in comparison with Him. However exalted a created being's rank might be, it cannot even come close to God's rank let alone be considered to share His attributes or authority.

24. That is, God is the Sovereign and Ruler of the entire universe. (For further details see al-A'raf 7, n. 41, Towards Understanding the Qur'an, vol. III, pp. 33-4; Yūnus 10, n. 4, vol. IV, p. 7, and Tā Hā 20, n. 3, vol. V, p. 182.)

25. The word rūḥ (lit. spirit) here signifies revelation and Prophethood. (For details see al-Nahl 16, n. 3, Towards Understanding the Qur'an, vol. IV, p. 312; and Bani Isrā'il 17, n. 103, vol. V, pp. 69-71.) It is affirmed that God sends down this spirit on whomsoever He pleases. In other words, no one is justified in saying as to why a particular person was designated to the Prophetic office in the same way that no one has the right to say why someone was made handsome, or why he was endowed with a more retentive memory or greater intelligence than someone else.

26. 'The Day of Encounter', that is, the Day on which all men, jinn and devils will appear together before their Lord along with the witnesses to their deeds.

27. That is, many fools pompously claim to possess paramount power and glory and many fools accept those claims. On the Day of Judgement they will be asked: 'Whose is the kingdom today? Whose is all power and authority? Whose command prevails?' If a person considers all this seriously, it is bound to send a chilling shiver down his body, regardless of how mighty a king or how absolute a dictator he might be. This should also suffice to purge his mind of any delusions of grandeur from which he might suffer. It is on record that when the Sāmānid ruler Nasr ibn Aḥmad (293-331/905-943) entered Nīsäpur, a court was held at his behest. It commenced with recitation from the Qur'an, and an elderly person recited these verses. When the reciter reached this very verse, Nasr was so awe-struck that he descended from his throne, shaking from fear of God. He took off his crown, fell down in prostration, exclaiming that all kingdom was God's alone. (Nizām al-Din al-Ḥasan ibn Muhammad ibn Husayn al-Qummi al-Nīsābūrī, Ghara'ib al-Qur'an wa Ragha'ib al-Furqan, comments on Surah al-Mu'min 40: 16.)

28. No one will be wronged on the Day of Judgement. Obviously, when human beings make judgements, there can be errors in retributing someone in any of the following ways: one may, for example, be denied what one deserves. Also, one may receive less than one's due. It is also possible that one may be punished though one does not deserve punishment. Or one may escape a punishment though that should be awarded. Or, one may be punished in excess of one's offence. Furthermore, victims may be denied justice if their oppressors go unpunished. Or someone may be punished for a crime committed by someone else. The Qur'ānic statement, however, clarifies that none of these wrongs will mar the judgements of God's court of justice on the Last Day.

29. It will take no time for God to recompense mankind. He incessantly provides sustenance to all the creatures of the universe. This engagement of His in providing sustenance to some of His creatures does not prevent Him from attending to the needs of others. Likewise, He sees all things in the universe and hears all sounds at the same time. He also manages all affairs simultaneously, nothing engages Him at the cost of the other. The same will happen on the Day of Judgement when attention to some matters requiring judgement will not prevent Him from judging other matters. Nor will there be cases that will cause any delay in His judgement of other cases. Nor will there be any difficulty in producing witnesses and other pieces of evidence. For the Judge will be aware of everything. Each party will stand before Him in their true colours. Incontrovertible pieces of evidence with minute details will be produced without any delay. As a result, every case will be disposed of in no time.

30. The Qur'an repeatedly draws mankind's attention to the truth that the Last Day does not lie at some remote distance of time. In fact it is very close and can come about any moment; in other words, it is fast approaching. (Other verses of similar import are al-Anbiya' 21: 1; al-Qamar 54: 1; al-Nahl 16: 1; and al-Najm 53: 57.) People are thus warned that they should not become fearless of the Last Day, considering it to be an event in a far-off, distant future. Rather, they should mend their ways without wasting as much as a single moment.

31. Ḥamīm signifies the bosom friend of a person who is filled with compassionate zeal when he sees his friend in a bad predicament and who hastens to his rescue.

32. This observation is made in connection with refuting the unbelievers' idea of intercession. The fact is that in the Next World the wrongdoers will have no access to intercession with God, even though they think they can look forward to this. This because God will grant the power of intercession only to His upright servants and they can never be the friends of unbelievers, polytheists, and wicked or iniquitous folk, let alone that they would consider interceding on their behalf. It has, however, generally been the belief of unbelievers, polytheists and those immersed in wickedness, both in the past and the present, that they are strongly bound in devotion to some saints who will simply stop them from being cast into Hell, and further that these saints will secure their acquittal from God. It is for this reason that it is being affirmed that 'the wrong-doers shall neither have any sincere friend nor intercessor whose word will be heeded.'

33. Unlike the false gods of the unbelievers, God is not blind or deaf. Unlike them He knows well everyone's record of deeds.

34. Bayyināt signifies the following: (i) the clear, distinct signs which attest that the Messenger had been raised by God; (ii) the weighty arguments which prove that the teachings of those Messengers were utterly true; and (iii) the valuable guidance about various aspects of life that would convince every sensible person that a liar or selfish person could not have imparted such teachings as are so utterly true, morally so unblemished and superb.

35. For a detailed account of the Prophet Moses' story, see al-Baqarah 2: 49-61 and 164, Towards Understanding the Qur'an, vol. I, pp. 73-7; al- Ma'idah 5: 20-6, vol. II, pp. 114-15 and p. 150; al-A'raf 7: 103-60, Yūnus 10: 75-93, Hūd 11: 17, 90, 98 and 110; and Ibrāhīm 14: 5-13, vol. IV, pp. 54-64, 90, 131-2, 136, 147-50 and 254-8; Bani Isra'il 17: 101-4, al-Kahf 18: 60-83, Maryam 19: 51-3, Ta Ha 20: 9-98, vol. V, pp. 77-80, 116-22, 163 and 182-222; al-Mu'minun 23: 45-9, vol. VI, pp. 100-1; al-Shu'ara' 26: 10-68, al-Naml 27: 7-14, and al-Qaṣaş 28: 3-43, vol. VII, pp. 55-74, 138-44 and 195-223; and al-Aḥzāb 33: 69 and al-Ṣāffât 37: 114-22, vol. IX, pp. 108 and 309.

36. In other words, these distinct signs left no doubt that the Messengers had been deputed by God and that they had God's power at their backs. A careful reading of the Qur'anic account of the Prophet Moses' story makes it clear as to which signs clearly establish that He had been designated by God as His Messenger.

First of all, it was simply astounding that a person, who had fled a country a few years ago because he had killed someone, reappeared all of a sudden in Pharaoh's court and boldly summoned the king and his courtiers to believe in God, thereby asking that they recognise him as the representative of God, the Lord of the universe, and that they follow his directives. Indeed, it was astonishing that on that occasion no one dared to seize Moses (peace be on him). This becomes all the more striking since the Prophet Moses (peace be on him) belonged to a community that was oppressed and was groaning under the yoke of slavery and subjugation. Had Moses been arrested on the charge of murder, presumably his community would not have even dared to protest, let alone rise in rebellion against it. It is evident, therefore, that even before they witnessed the miracles of the rod and the shining hand, the Egyptian courtiers were overawed by the Prophet Moses (peace be on him). In their very first encounter with Moses they realised that he was sponsored by someone truly mighty.

Furthermore, Moses presented one miracle after another, each clearly demonstrating that he was supported by God. This because mere magic cannot transform a rod into a serpent, nor can magic cause a famine to hit a whole country, nor can a vast country, spread over thousands of square miles, be hit by myriads of storms at a moment's notice and again subside at a moment's notice. Therefore, the Qur'an states that Pharaoh and his courtiers, notwithstanding their verbal rejection of Moses, realised that he had been sent to them by God. (For further details, see al-A'rāf 7: 107- 117, Towards Understanding the Qur'an, vol. VII, pp. 61-70 and p. 143; Ță Hā 20: 56-78, vol. V, pp. 196-207; al-Shu'ara' 26: 30-51 and al-Naml 27: 12, vol. VII, pp. 61-70 and 143, along with the relevant notes.)

37. For a refutation of the opponents' objections regarding Haman, see al-Qaşaş 28, n. 8, Towards Understanding the Qur'ān, vol. VII, pp. 197-8.

38. By showing a series of miracles, the Prophet Moses (peace be on him) conclusively established that he was God's Messenger and by marshalling a range of weighty arguments he proved that he was on the right path.

39. Verse 127 of Surah al-A'raf (Surah 6) mentions that Pharaoh's courtiers had asked him how long he would allow Moses to spread mischief in the land. In reply Pharaoh had expressed the resolve to slay all Israeli male children and spare female children so as to thwart Moses' mission. This verse makes it clear that this command was issued at Pharaoh's behest in order to terrorise Moses' followers and supporters into abandoning him.

40. The actual words are: 'The guile of the unbelievers always ends in vain'. These words can also mean that since all the vain tricks of the unbelievers were intended to promote injustice, iniquity, oppression and enmity to the truth, their adamant opposition grew even after the truth had become clear to them and after they had become convinced of it in their hearts. They went so far in their opposition that they spared no means, howsoever ignoble, to oppose the truth.

41. This marks the beginning of the Qur'an's account of an important event in Israelite history, one that has been ignored by the Israelites themselves. Indeed, both the Bible and the Talmud make no reference to it. It is only the Qur'an that tells us how this incident took place during the course of the conflict between Pharaoh and the Prophet Moses (peace be on him).

Anyone who studies this Qur'ānic account with an open mind is bound to recognise the story's immense significance. It is not unlikely that, impressed by the Prophet Moses' personality, his preaching and his amazing miracles, a member of Pharaoh's court should have embraced the true faith. Furthermore, it is not inconceivable that he should have been unable to restrain himself after noting Pharaoh's design to assassinate the Prophet Moses. However, blinded as the Orientalists are by their hostility to Islam, they throw dirt on the self-evident truths the Qur'an embodies and do so despite all their tall claims to objectivity. Take, for instance, the article on 'Moses' in the Encyclopedia of Islam, especially its following passage, which is a typical illustration of their attitude:

The Kur'anic story of a believer at the court of Pharaoh who wants to save Mūsā is not quite clear (xl. 29). Ought we to compare Jethro in the Haggada who advocates clemency at Pharaoh's court? (Sōṭa, 11a; Sanhedrin, 106; Ginzberg, v. 392, 21; v. 412, 101). (Bernhard Heller, 'Mūsā', in Martijin Theodoor Houtsma et al. eds., E. J. Brill's First Encyclopaedia of Islam 1913-1936 (Leiden-New York: E. J. Brill, 1987), vol. VI, pp. 738-9; quote at p. 739.)

The presumption of these Orientalists is that every Qur'ānic account is decidedly unsound. Indeed, they dismiss almost every Qur'ānic narrative as incredible or dubious. In the above instance, the suggestion is that the Prophet Muhammad (peace be on him) may somehow have come to know of something about Jethro, which he passed off in this surah as the account of a believer in Pharaoh's court. This is the level to which Western scholarship can stoop in regard to Islam, the Qur'an and the Prophet (peace be on him)!

42. Pharaoh gives the impression that some people had prevented him from executing the Prophet Moses (peace be on him). However, there was no person who could have deterred him from going ahead. Rather, it was only his own fear that prevented him from fully taking on God's Messenger.

43. Pharaoh expresses his fear that the Prophet Moses (peace be on him) was trying to bring about a revolution. Even if Moses were unable to so do, his activities were nonetheless imperilling public order in the country. Hence, in Pharaoh's opinion, even before Moses was able to commit any crime that carried death penalty, Moses should be executed in order to 'maintain public order.' Pharaoh did not, however, put forward any evidence of any criminal act committed by the Prophet Moses (peace be on him). Instead his apprehensions alone were sufficient to put into effect his desire to punish Moses. Since he considered Moses a dangerous person, his head should be chopped off!

At this point it is necessary to understand what Pharaoh meant when he accused Moses that he would 'change your religion' (verse 26). The word used in the verse that has been used is din which, in this context, denotes 'the system of government' that was then in vogue in Egypt. In other words, this meant that Pharaoh feared that Moses would subvert the Pharaonic dominance in Egypt. (See, Ālūsī, Rūḥ al-Ma'ānī, comments on Surah al-Mu'min 40: 25.) In other words, the religious, political, social and economic order then operating in Egypt represented the din of the country. Pharaoh feared that the Prophet Moses' call to monotheism would lead to the overthrowing of that order.

Like all cunning rulers, Pharaoh did not charge the Prophet Moses (peace be on him) with acting in opposition to his political authority. Rather, he projected Moses as a grave threat to public order insofar as the latter's success would subvert their din, meaning thereby the established system of the land. He thus invoked the support of his subjects, urging them to rise against the Prophet Moses (peace be on him) whom he depicted as their enemy, the enemy of their state and community. At the same time, Pharaoh cleverly projected himself as someone who was not worried for his own sake. Rather, he really worried that his people would suffer immensely if he were removed from the scene. He, therefore, urged that they should exterminate Moses, the enemy of their country and their nation.

44. There are two equally plausible possibilities as regards what happened and there is no reason to prefer one over the other. One possibility is that the Prophet Moses (peace be on him) was present in court when Pharaoh expressed his intention to execute him and Moses then made these remarks while addressing Pharaoh and his courtiers. The other possibility is that Pharaoh might have suggested the same in a private council of his chiefs in Moses' absence and that the Prophet Moses (peace be on him) was subsequently informed by some believers of what Pharaoh had said in that meeting. Upon hearing this, Moses possibly made these remarks to his followers.

Whatever the case, it is clear that Pharaoh's threat did not cause Moses the least concern. Reposing his faith in God, the Prophet Moses (peace be on him) paid no heed to Pharaoh's threat and threw it with impunity at his face. The same should be the Prophet Muhammad's response to the unbelieving Makkans who, much like Pharaoh and his supporters, were actively engaged in efforts to assassinate him.

45. The Prophet Moses (peace be on him) had shown Clear Signs to the Egyptians, indicating beyond every shadow of doubt that he was God's Messenger. The man of faith from among Pharaoh's community pointed to these signs, all of which are discussed in the following Qur'ānic passages: al-A'raf 7: 107-8, 117-20 and 130-5, Towards Understanding the Qur'an, vol. III, pp. 65-73; Bani Isra' il 17: 101-2, and Ta Hā 20: 56-73, vol. V, pp. 77-9 and 196-205; al-Shu'ara' 26: 30-51 and al-Naml 27: 10-13, vol. VII, pp. 63-70 and 142-3.

46. This man of faith pointed out that even if Pharaoh and his courtiers considered the Prophet Moses (peace be on him) to be a liar, and this despite incontestable signs to the contrary, they should still nonetheless spare him. This because there was the possibility that Moses might be true. In that case their actions against Moses would incur God's wrath. So, even if they considered Moses a liar, they should nonetheless not harm him. For if Moses was indeed ascribing any falsehood to God, God would duly chastise him. Almost the same point was made by the Prophet Moses (peace be on him) himself in his exchange with Pharaoh: 'But if you do not believe what I say, leave me alone' (al-Dukhan 44: 21.)

It should also be noted that at the outset of his address this person - a believer from among Pharaoh's community - did not identify himself as a believer. Rather, he spoke as a member of Pharaoh's community and spoke in terms of their interests. However, when he learned that Pharaoh and his courtiers were bent upon rejecting the truth, he disclosed his faith. (See verses 38ff, below.)

47. This is open to two meanings. In all probability, the believer in question made an ambivalent statement so as to avoid disclosing his real intent. In essence, he stated that a person cannot be both truthful and liar at the same time. It was common knowledge that the Prophet Moses (peace be on him) was a pious person, known for his excellent demeanour and noble character. Hence, his claim to be God's Messenger could not be false. It would be hard to believe that a person with such excellent moral qualities would invent a falsehood. Alternatively, the verse might mean that if Moses' opponents were to exceed all reasonable limits, justifying their assassination plan by fabricating false accusations against him, God would nonetheless never let them succeed.

48. The believer from among the Pharaonic community counselled his people not to incur God's displeasure by being thankless to Him and especially since it was He Who had bestowed His favours upon them.

49. Pharaoh's response reveals that he was unaware that this particular courtier had inwardly accepted faith. Therefore, he showed no displeasure at the advice he gave. However, Pharaoh did make it clear that while he had listened to the advice, he was not prepared to change his mind.

50. That is, God has no hostility towards His servants so that He will arbitrarily destroy them. Rather, He afflicts them with punishment only when they transgress all limits and when inflicting them with Divine scourge becomes an inexorable requirement of justice and equity.

51. The unbelievers' error combined with their adamance were quite inordinate. Before Moses (peace be on him) the Prophet Joseph (peace be on him) had been sent to them and they recognised him to be a paragon of moral excellence. They further acknowledged that he had rightly interpreted the dream of the then sovereign and that this had saved them from the terrible devastations of the seven-year famine. They also conceded that during Joseph's time they enjoyed peace, justice, prosperity and well-being as never before in Egypt's history. While fully recognising all his merits, they still did not profess faith in Joseph (peace be on him) as long as he lived. Then, after he died, they mourned him, saying that none like him would to be born again. In other words, not believing in Joseph (peace be on him) despite their recognition of his extraordinary qualities provided them with an easy pretext to reject all later Prophets. In essence, what all this means is that they were not prepared to embrace true guidance.

52. It appears that God adds this as an observation to the opinion expressed by the believer belonging to Pharaoh's community.

53. God 'leads astray' only those who display the following traits: (i) Those who exceed all limits of wickedness. Such people are so enamoured of iniquity that they show no inclination to improve their moral conduct. (ii) Those who are disposed to entertain doubts about Prophets. They distrust them no matter how overwhelmingly persuasive the signs are that they produce to corroborate the truths of monotheism and the Hereafter. (iii) Those who, rather than reflect on the Word of God rationally, are prone to presenting all kinds of silly objections to the same. In essence, the arguments of such people are neither supported by rational proof nor by any authoritative evidence derived from the Scriptures. Their whole argument from beginning to end is rooted in obstinacy and adamance. Wherever there is a group of people displaying these three major faults, God hurls them into the pit of error from which none has the power to pull them out.

54. No one's heart is sealed arbitrarily. It is only the arrogant and overbearing whose hearts are sealed. Puffed up with vain pride such people find it beneath their dignity to submit themselves to the truth. This trait is combined with an attitude of overbearingness made manifest in their high-handedness towards others. As a result, they find it hard to follow the restrictions placed upon them by the Law.

55. Pharaoh made this statement while addressing his vizier, Hāmān, during the course of the believer's speech. The manner of the statement indicates that Pharaoh did not pay heed to the believer's speech, considering it unworthy of serious attention. He therefore, arrogantly turned his face away from him, sarcastically asking Hāmān to erect a tall building so that he might climb it and find out the truth as to God's whereabouts. (For further details see al-Qaṣaş 28, nn. 52-4, Towards Understanding the Qur'an, vol. VII, pp. 220-2.)

56. The believer from among the Pharaonic community pointed out that they were exulting in the fleeting wealth and prosperity of this world, consigning God to oblivion. In short this was nothing but ignorance and folly.

57. The believer contended that there was no rational proof whatsoever that such false gods had any share with the One True God in His Divinity. How could he, then, accept them to be God's associates in Divinity? He, therefore, expressed his inability to endorse the outrageous proposition that there are beings that have a share in God's Divinity and that they too are objects of man's service along with God.

58. This is open to several meanings: (i) None has the right to invite people in this world or in the Next to take any as God's associate in His Divinity. (ii) Those who were being treated as deities had been arbitrarily given that status by others rather than by themselves. In fact, they had neither laid claim to Godhead in this world and nor will lay claim to it in the Next World. (iii) There is no use calling upon these deities in either of the two worlds for they are absolutely powerless. Invoking them is thus pointless.

59. The words 'those who exceed the limits' refer to those who go beyond the limits of truth and right. These words apply to those who take others as God's associates in His Divinity, or who lay claim to Divinity, or adopt a defiant posture towards God and believe that they have the right to act as they please. As a result of such false beliefs they commit all kinds of excesses against those with whom they come into contact- with their own selves, with other of God's creatures, and with other objects of the universe. Such persons are guilty of transgressing all limits of reason and justice.

60. It is evident from the believer's observation that he knew well that his affirmation of truth would incur Pharaoh's wrath upon him; in other words, he knew that he would be deprived of his exalted position, would have to sacrifice his titles of honour as well as material interests and possibly even his life. Yet, reposing full trust in God, he discharged his duty to proclaim the truth. Even at that crucial juncture he acted in accord with his conscience.

61. One thus learns that this believer enjoyed such an important position in the kingdom that, notwithstanding his public defiance of Pharaoh, no punishment was instantly meted out to him. Rather, Pharaoh and his courtiers had to resort to a secret plot to kill him. God, however, did not allow their plans to come to fruition.

62. The wording of the text indicates that this incident took place during the last stage of the conflict between the Prophet Moses (peace be on him) and Pharaoh. Most probably Pharaoh had decided to assassinate the Prophet Moses (peace be on him). However, the public support extended to him by the believer mentioned above would have alerted Pharaoh to the fact that Moses' call had even reached his own chiefs. Therefore, he decided first to identify those among his courtiers who had been influenced by Moses' call and to eliminate them before taking any decisive action against the Prophet Moses (peace be on him) himself. While Pharaoh was preoccupied, God directed the Prophet Moses (peace be on him) and his companions to migrate. Ultimately, Pharaoh and his army were drowned while pursuing Moses and his followers.

63. This verse clearly proves that punishment in the state of barzakh (the transitional period between death and resurrection) is real (rather than figurative). Several aḥadīth describe this punishment as one that will be meted out to people in their graves. The verse under study unmistakably points to two kinds of punishment: the punishment of a lesser degree that was then being inflicted on Pharaoh and his followers, one which will last until the Day of Judgement. Such punishment consists in their being brought before Hellfire every morning and evening. This constantly fills such people with dread and horror in view of the fact that they will eventually be hurled into Hell. However, when the Day of Judgement comes, they will be subjected to the actual, major punishment destined for them - that is, they will be consigned to Hellfire, a horror the Egyptians had witnessed every day following their drowning. Such punishment will not only be meted out to Pharaoh and his community. Rather, all culprits will keep witnessing their ultimate punishment from the moment of their death until the Day of Judgement.

In contrast, the pious are shown a glimpse of their felicitous end which God has earmarked for them. Bukhārī, Muslim and Aḥmad ibn Hanbal narrate the tradition reported by 'Abd Allah ibn 'Umar that the Prophet (peace be on him) said: 'If anyone of you dies, he is shown his final abode every morning and evening. If he is among the people of Paradise then the abode of the people of Paradise, and if he is among the people of Fire then the abode of the people of Fire. They are told that they will be transported to the place earmarked for them when God will resurrect them and summon them to His presence on the Day of Judgement.' (Bukhārī, Kitāb al-Jana'iz, Bab al-Mayyit Yu'raḍ 'alayhi Maqʻaduhu bi al- Ghadah wa al-'Ashiy; Muslim, Kitāb al-Jannah wa Sifat Na'ïmihä wa Ahlihā, Bab 'Arḍ Maq'ad al-Mayyit min al-Jannah aw al-När 'alayhi wa Ithbāt 'Adhāb al-Qabr wa al-Ta'awwudh minhu; Aḥmad ibn Hanbal, Musnad, narrated by 'Abd Allah ibn 'Umar.) (For further details see also al-Nisa' 4: 97; al-Anfal 8: 50; al-Nahl 16: 28-32; al-Mu'minün 23: 99-100 and Yā Sīn 36, nn. 22-3, Towards Understanding the Qur'an, vol. IX, pp. 253-4.)

64. They will not say this because they entertain the hope that their former guides, rulers or leaders will truly be able to rescue them from punishment or have it lightened for them. For the truth will already have dawned on them that such people are of no avail to them. However, in order to further humiliate them, they will taunt them by saying in effect: 'During the life of the world you led us with great pomp and pelf. Will you now deliver us from this torment which, thanks to you, has overtaken us?'

65. The misguiding leaders will confess before their devotees that both they and their devotees are culprits and have been convicted by God as guilty. Now it is in no one's power to alter God's judgement or to diminish even to the slightest extent the punishment that He has ordained for them.

66. The keepers of Hell will ask the unbelievers: 'Did your Messengers not come to you with Clear Signs?' Now, since Messengers had already come to them with Clear Signs the unbelievers will be punished for they had rejected their message. The angels who are the keepers of Hell will, therefore, be left with no justifiable reason to pray to God on their behalf that they be rescued from His chastisement. If the unbelievers themselves wished to pray, they may go ahead and do so. It was clear, however, that all such prayers by those who had been transported to Hell on account of their disbelief were absolutely futile.

67. For details, see al-Ṣäffat 37, n. 33, Towards Understanding the Qur'ān, vol. IX, p. 293.

68. This refers to the Day of Judgement when God will hold His court of justice and witnesses will be summoned for testimony.

69. God makes it clear that after He directed Moses (peace be on him) to go forth and confront Pharaoh, he was not left to his own devices. Rather, God guided him at every step and this naturally culminated in his triumph.

Implicit in this is the subtle message for the Prophet Muḥammad (peace be on him) that God will show him the favour he had earlier shown to Moses. After having raised him in Makkah among the Quraysh, God will not leave him at the tender mercy of his oppressive enemies. God assures him that He stands by the Prophet (peace be on him) to support and guide him.

70. The Pharaonic community that had rejected the Prophet Moses (peace be on him) was deprived of God's blessings and favours. In sharp contrast to this, the Children of Israel, who had affirmed their belief in Moses, were made to inherit the Scriptures. In like manner, it was made clear that those who reject the Prophet Muhammad (peace be on him) will be deprived of God's blessings and favours. On the other hand, those who believe in the Prophet (peace be on him) will inherit the Qur'an and will rise before the whole world as the standard-bearers of the guidance enshrined in it.

71. The Prophet Muhammad (peace be on him) is being asked to patiently put up with the hardships that might come his way.

72. The allusion here is to God's promise made just above: 'We shall help Our Messengers and the believers in the life of this world and on the Day when witnesses will rise to testify,' (verse 51.)

73. It appears from the context that the 'shortcoming' to which reference is made here consists of a degree of impatience which had begun to develop in the Prophet (peace be on him) in this atmosphere of severe repression, especially by his observing his Companions' suffering and helplessness. The Prophet (peace be on him) had eagerly begun to look forward to some miracle taking place, one that would persuade the unbelievers into believing or to the appearance of something extraordinary, at God's behest, that would pacify the then raging storm of opposition and hostility. Obviously, there was nothing inherently wrong with this desire that one should call upon God, seeking His forgiveness. However, God had placed the Prophet (peace be on him) on a highly exalted pedestal which required of him utmost patience and fortitude. So high was the Prophet's station that the show of least impatience by him was considered out of tune with his exceptional position. It was for this reason that the Prophet (peace be on him) was asked to seek forgiveness from his Lord and to withstand all hardships with the strength of a rock.

74. Praising and glorifying God instils in believers the strength that enables them to endure all hardships in His cause.

Praising God in the morning and evening admits of two meanings: (i) that one should continually remember God; and (ii) that one should offer Prayers at the appointed hours. Taken in the latter sense, the reference is to the five obligatory Prayers that were prescribed for Muslims a little after this surah's revelation. Evening covers the time period from the decline of the sun to early night. This obviously refers to Zuhr, 'Asr, Maghrib and 'Isha' Prayers. The other expression, ibkar, signifies the time from dawn till sunrise when Fajr Prayer is offered. (For further details on this matter, see al-Baqarah 2, nn. 5, 59-61 and 262-3, Towards Understanding the Qur'an, vol. I, pp. 46, 71-2 and 184-6; Hūd 11, n. 113 and al-Hijr 15, n. 53, vol. IV, pp. 137, 305; Bani Isrā'il 17, nn. 1 and 92-97, and Tā Hā 20, n. 111, vol. V, pp. 5-8, 63-6 and 242; al-'Ankabūt 29, nn. 77-9 and al-Rūm 30, nn. 23-24 and 50, vol. VIII, pp. 41-6, 85-8 and 101-2.)

75. The unbelievers opposed the Qur'an without any worthwhile reason and engaged in contentious argumentation against it. This was not because they could not understand its teachings. Nor was it their inability to appreciate the truth and the good which it embodies that made them engage in disputatious argumentation motivated by the desire to search the truth. Rather, their hostile argumentation was prompted by pride and hauteur such that they could not seriously entertain the proposition that the Prophet (peace be on him), rather than they, could guide and lead the people of Arabia. However, eventually the time came when even these opponents too had to recognise the leadership of the Prophet (peace be on him), the leadership of one whom they had once considered, as compared to themselves, utterly unworthy of leadership. At the point of time under discussion, however, they tried their utmost to obstruct the Prophet's path, sparing no means, howsoever mean and ignoble, to oppose him.

76. Only those whom God exalts will enjoy honour. As for the petty ones who are in vain pursuit of greatness, their attempts will end in naught.

77. The Prophet Moses (peace be on him) had grown fearless of Pharaoh, having sought refuge with God, the Most Mighty and Irresistible. In like manner, the Prophet Muhammad (peace be on him) should seek refuge with God against the threats and conspiracies of the Quraysh and should ceaselessly strive to exalt His Word.

78. After commenting on the conspiracies hatched by the Quraysh chiefs, (see verses 21-25 above), the Qur'anic discourse is now addressed to the common people to whom the truth of the Prophet's teachings is being explained. They are told that it is in their own interest to believe in the Prophet (peace be on him); in other words, it would simply be calamitous for them to reject his teachings. In this connection reference is first made to the Hereafter along with its supporting proofs. It may be recalled that the unbelievers found the very notion of the Hereafter as weird, as something utterly incomprehensible.

79. This is meant to show that the Hereafter lies in the range of the possible. As for the unbelievers, they had ruled out resurrection as something impossible. The Qur'an refutes their fallacious notions, pointing out that those who so think are devoid of understanding. Were they to be guided by reason, they would realise that it is pretty easy for God, Who has created this vast universe, to raise the dead to life.

80. This proves the imminence of the Hereafter. Both reason and justice demand that there be an Afterlife. In fact it is not its occurrence but its non-occurrence that is inconsistent with reason and justice. After all, how can any reasonable person believe that those who live in the world in a state of moral blindness and who corrupt the world by their misdeeds should remain unpunished, (something that was bound to happen if there were no Afterlife)? In like manner, those who live in the world with open eyes, who believe and act righteously, will see no good result of their conduct if there is no Afterlife. If this is against the dictates of reason and justice, then denial of the Afterlife is also bound to be against the dictates of reason and justice. This because the denial of the Afterlife means that both the good and the wicked will be reduced to the earth after death, both coming to the same end. If both the good and the wicked meet the same end, what would be the point in the former living in accordance with a code of goodness? Would it not be smarter, in that case, for a person were to concentrate all his attention on the single-minded pursuit of pleasure, allowing none of his desires to remain unfulfilled?

81. The truth of the Hereafter can be categorically affirmed only on the basis of sure knowledge rather than of rational argument. The fact is that a definitive statement on this matter can only be made on the basis of Revelation. At most what can be said on the basis of rational argument is that the occurrence of the Hereafter is possible and that it should take place. It is only for God and no one else to go beyond that and categorically affirm that the Hereafter will certainly take place for He alone knows for sure about that. At this point it becomes quite evident that if the foundation of religious faith is to be rooted in true, dependable knowledge, it will have to be anchored in Revelation.

82. From here on the discourse on the Hereafter is replaced by one on monotheism which was another point of contention and dispute between the unbelievers and the Prophet (peace be on him).

83. God makes it clear that He alone has the power to accept prayers or not. Hence it stands to reason that people should address their prayers only to Him. In order to understand the underlying spirit of this verse one should fully grasp the following points:

(1) Man naturally addresses his prayers to the One Whom he considers to be All-Hearing, All-Seeing and possessed of supernatural powers. What motivates a man to pray is His feeling that the ordinary means that form part of natural causation are not sufficiently effective to deliver him from his affliction or to fulfil his needs. It is only in such a state of mind that man considers it inevitable to call upon a being possessed of supernatural powers. It is for this reason that he turns to the Supreme Being. He invokes Him even though He does not see Him and makes supplications to Him whenever and wherever he likes. He invokes Him in utter solitude and prays to Him both loudly and in a low voice and even calls upon Him in his heart. All this is done in the belief that the Supreme Being is All-Seeing, that He knows even that which lies in the recesses of a person's heart. This is further done in the belief that the Almighty Being can come to his aid and deliver him from distress. This being the nature of prayer to God, it is not difficult for man to realise that the person who invokes someone besides God for help is guilty of gross polytheism for he ascribes to whom he invokes those attributes that belong to God alone.

(2) If a person believes that someone has power and authority this does not necessarily mean that that belief is correct. Possession of authority relates to fact rather than to anyone's assumptions about it. If someone is possessed of power and authority he will remain so regardless of whether people affirm this or not. Now, it is a fact that God alone is All-Mighty, that He rules over the universe, that He is All-Hearing and All-Seeing and that He is the One Who has absolute power over everything. There is none else who has the power to hear people's prayers and to decide how to respond to them. If in contravention of this basic fact, some people believe that there are any Prophets, or saints, or angels, or jinn, or planets or idols who have a share in God's power and authority, this will not at all change the objective reality. The Lord will remain what He is and the servant will remain what he actually is. (3) The likeness of addressing prayers to anyone other than God is that of carrying a petition to a governmental bureau. However, instead of handing it over to the actual sovereign, one hands it over to other petitioners like himself, fervently entreating them to accept it. It is an act of sheer folly and ignorance that one should turn to incapable beings like oneself for help. However, if someone petitions others in the very presence of the Sovereign, this also becomes an act of outrageous provocation. This act reaches the climax of folly and ignorance when those to whom the petitions are presented repeatedly point out that they are as helpless as the petitioner himself and that he would do well to address his petition to the Sovereign Who is right there. This folly assumes ridiculous proportions when the petitioner, despite being told that all except the Sovereign are helpless, keeps repeating to others that they alone have the power to deliver him from his awful situation.

It is against this backdrop that one should understand the implications of God's directive: 'Pray to Me, and I will accept your prayers', making it clear that accepting the prayers of God's creatures rests with Him alone.

84. The following two points in this verse merit particular attention: (i) Prayer and worship have been used as synonyms. This reinforces the notion that prayer or supplication is the quintessence of worship. (ii) The following observation is significant: 'Surely those who wax too proud to worship Me...' (see verse 60.) This implies that to pray is the essence of servitude to God. It is the very zenith of man's servitude to God to supplicate to Him. Those who wilfully refrain from praying in fact do so because they have been puffed up by pride and arrogance. The Prophet's own observations also amplify this point. Nu'man ibn Bashir narrates that the Prophet (peace be on him) said: 'Supplication is the essence of worship.' Then he recited the verse 60 of Surah al-Mu'min. (Ahmad ibn Hanbal, Musnad, narrated by Nu'man ibn Bashir; Tirmidhi, Kitāb Tafsir al-Qur'an 'an Rasūl Allāh Ṣallā Allāh 'alayhi wa Sallam, Bāb wa min Sūrat al-Mu'min; Abū Dā'ūd, Kitāb al-Ṣalāh, Bab al-Du'a'; Nasā'ī, Kitāb al-Tafsir, Bāb Sürah Ghafir; Ibn Mājah, Kitāb al-Du'ā', Bāb Faḍl al-Du'a'; Ibn Abi Ḥātim, Tafsir, comments on Surah al-Mu'min 40: 60; and Tabarī, Tafsir, comments on Surah al-Mu'min 40: 60.) According to Anas, the Prophet (peace be on him) spoke of supplication as the quintessence of worship, (Tirmidhi, Kitāb al-Da'wat 'an Rasul Allāh Ṣallä Allah 'alayhi wa Sallam, Bāb minhu.) Abu Hurayrah narrated the following on the Prophet's authority: 'God becomes wrathful with him who does not invoke Him for help and support,' (Tirmidhī, Kitāb al-Da'wat 'an Rasûl Allāh Ṣallā Allāh 'alayhi wa Sallam, Bāb minhu.)

These observations also resolve a perplexing dilemma. Some people think that since God exercises total control over man's destiny, both good and bad, and since God has already decreed something for man out of His wisdom and dispensation, nothing but that is bound to happen. In view of this, they argue, it is pointless to make supplication [for what will happen has already been decreed.]

The present verse, however, removes such misperceptions: (i) God pointedly says in this verse: 'Pray to Me, and I will accept your prayers.' Thus what is called 'fate' does not prevent God from doing anything that He pleases or from accepting any supplication. Man obviously cannot alter the Divine Decree. However, God can change His decision in response to someone's supplication. (ii) Whether someone's supplication is granted or not, it is nonetheless not devoid of blessing because by the act of supplication one acknowledges God's supremacy and one's own servitude and helplessness. This admission of servitude is the very essence of worship. One is rewarded for this irrespective of whether one's supplication is granted or not. The Prophet's following sayings on this issue further clarify both these points. Salman al-Fārisī states that the Prophet (peace be on him) said: 'Nothing but prayer can alter fate', (Tirmidhi, Kitāb al-Qadr 'an Rasul Allāh Ṣallā Allāh 'alayhi wa Sallam, Bāb mā Jā'a la Yarudd al-Qadr illä al-Du'a'.) In other words, God can change His decision after listening to a man's entreaty whereas no one else can change his fate. According to Jäbir ibn 'Abd Allah, the Prophet (peace be on him) observed: 'As one invokes God to grant one something, He either grants it to the person or averts some disaster that would otherwise have afflicted him, providing that it does not entail any sin or the severing of kinship ties', (Tirmidhi, Kitāb al-Da'wät 'an Rasul Allāh Ṣalla Allah 'alayhi wa Sallam, Bāb mā Jā'a anna Da'wat al-Muslim Mustajabah.) Another tradition is narrated by Abu Sa'id al-Khudrī in the following words: 'When a believer makes a supplication to God, provided that it does not entail any sin or the serverance of ties of kinship, He accepts it in one of three ways: (i) The person's supplication is granted in this world, (ii) He is compensated for it in the Hereafter, (iii) Some disaster about to befall him is averted to some extent.' (Aḥmad ibn Hanbal, Musnad, narrated by Abū Sa'īd.) Abu Hurayrah narrates that the Prophet (peace be on him) said: 'If any of you prays to God, let him not say: "Grant me deliverance or mercy or sustenance, if You please." Rather, he should pray categorically for what he wants,' (Bukhārī, Kitāb al-Tawḥīd, Bāb fi al- Mashi'ah wa al-Iradah.) Another ḥadīth of similar import, also related by Abu Hurayrah, is as follows: 'Pray to God with the conviction that He will answer your prayer,' (Tirmidhi, Kitāb al-Da'wat 'an Rasul Allah Ṣ-lla Allah 'alayhi wa Sallam, Bāb mā Jā'a fi Jämi' al-Da'wat 'an Rasul Allah Ṣallā Allah 'alayhi wa Sallam.) Abu Hurayrah also narrates yet another ḥadīth: 'A servant's prayer is answered if it does not involve sin or severing of ties of kinship providing he does not hasten.' On being requested to clarify the meaning of haste in this context, he replied: '[It means] his saying: "I prayed and prayed and did not see that my prayer was answered," so he grew weary and gave up praying.' (Muslim, Kitāb al-Dhikr wa al-Du'a' wa al-Tawbah wa al-Istighfar, Bāb Bayan annahu Yustajāb li al-Dā'ī mā lam Ya'jal fa Yaqul: 'Da'awtu falam Yustajab lī.)

The following aḥadīth shed light on the excellence of supplications: Abū Hurayrah narrates that the Prophet (peace be on him) said: 'Nothing is more valuable in God's sight than man's supplication to Him', (Tirmidhi, Kitab al-Da'wat 'an Rasul Allah Ṣalla Allah 'alayhi wa Sallam, Bāb mã Ja'a fi Fadl al-Du'a'; Ibn Majah, Kitāb al-Du'a', Bab Faḍl al-Du'ä'.) 'Abd Allah ibn Mas'ud says: 'Seek God's munificence. God loves those who invoke Him to bestow His grace upon them', (Tirmidhi, Kitāb al-Da'wät 'an Rasul Alläh Ṣalla Allah 'alayhi wa Sallam, Bāb mã Jā'a fi Intizar al-Faraj wa Ghayr Dhalik.) 'Abd Allah ibn 'Umar and Mu'adh ibn Jabal relate that the Prophet (peace be on him) said: 'Your supplication is beneficial for you. It protects you against the calamities that have struck you before as well as against those that are to afflict you. O servants of God, it is imperative that you turn to God, invoking His help,' (Tirmidhi, Kitāb al-Da'wat 'an Rasul Allah Şalla Allah 'alayhi wa Sallam, Bab fi Du'a' al-Nabi Ṣalla Allah 'alayhi wa sallam; Aḥmad ibn Hanbal, Musnad, narrated by Mu'adh ibn Jabal.) Similarly, Anas ibn Malik narrates: 'Let each of you ask God for what he needs, so much so that he should even ask him for his shoelace,' (Tirmidhi, Kitāb al-Da'wat 'an Rasûl Allāh Ṣallā Allāh 'alayhi wa Sallam, Bāb liyas'al al-Ḥājah mahmă Şaghurat.)

The fact is that one should invoke God's help even in such ordinary matters that lie within one's power and which can easily be accomplished. For one cannot gain any success without God's help and support. To pray to God for one's needs before taking the practical steps that one should take amounts to a fulsome acknowledgement by man of his utter helplessness on the one hand and of God's supremacy on the other.

85. This verse comprises two important truths: (i) The phenomenon of day and night is put forward as a proof in support of monotheism. The constant alternation of day and night underscores that the One True God reigns supreme over the whole universe and that He exercises full control over both the earth and the sun. That their alternation is immensely beneficial for God's creatures only serves to underline that God is the Creator of everything and that He has devised the whole system with such perfect wisdom that it is beneficial for all His creatures. (ii) Polytheists and atheists have been sensitised to the immense benefits of the alternation of day and night. In view of these benefits it becomes all the more evident how starkly ungrateful both unbelieving groups are to their Beneficent Creator. Even though they constantly benefit from God's bounties they nonetheless remain disloyal and thankless to Him. (For further details, see Yūnus 10, n. 65, Towards Understanding the Qur'an, vol. IV, pp. 48-50; al-Furqan 25, n. 77, al-Naml 27, n. 105, and al-Qaşaş 28: 71-3, vol. VII, pp. 36 and 187-8; al-Rūm 30, n. 33 and Luqman 31: 29 and n. 50, vol. VIII, pp. 93-5 and 144; and Yā Sin 36: 37 and n. 32, vol. IX, p. 257.)

86. The alternation of day and night demonstrates that God is the Creator of man and of everything else. The numerous benefits accruing to mankind from the alternation of day and night highlight the fact that God is the Most Merciful Lord. It leaves no room to doubt that He is the Lord of the whole universe. What naturally follows from this is that God should also be their deity. For it is altogether discordant with both reason and justice that while God should be man's creator and sustainer, he should consecrate his worship and service to any other than Him.

87. The unbelievers are asked as to who misguides them into worshipping those who neither created them nor provide them with sustenance.

88. Human beings have been misled simply because they paid no heed to the Messengers' teachings. As a result, they fell prey to misguided and selfish people who deceived them in order to promote their own selfish ends.

89. For further details, see al-Naml 27, n. 74-5, Towards Understanding the Qur'an, vol. VII, pp. 172-3.

90. Human beings have not been left unprotected against the natural calamities from outer space that would annihilate them. Instead, God has erected a firm celestial barrier which appears to the naked eyes as though it were a canopy. No destructive object, not even devastating cosmic rays, can reach human beings without first passing through this celestial obstacle. It is thanks to this protection that man has enjoyed a secure and comfortable living on earth.

91. That is, before creating man God arranged for him an exceedingly safe and secure dwelling place. Thereafter, when God created man He made sure that he was possessed of a very wholesome body, of extremely well-proportioned limbs and of sterling physical and mental faculties. Man's straight posture, his hands and feet, his eyes and ears, his articulate tongue, and his brain-that outstanding treasure-house of excellent poten- tialities -- none of these was created by man himself, nor did his parents make them, nor did any Prophet or saint or deity have the power to bring them into existence. It is only the All-Powerful, All-Compassionate and All-Merciful God Who, on deciding to create man, bestowed on him an exquisite body to enable him to function effectively on earth.

No sooner than man opened his eyes did he find a vast table of wholesome dishes spread around him for his sustenance. Notably, the sustenance that had already been arranged for him is nutritious, delicious and palatable rather than injurious, bitter and foul-tasting. It does not consist of good-for-nothing ruffage but is rich in vitamins and beneficial nutrients and is most vitally suited for his physical growth and development. Take for instance water, iron, vegetables, fruits, milk, honey, meat, salt and spices. All these provide exceedingly appropriate nourishment. Besides, they not only provide man with ample vitality to live but are also exceedingly conducive for life's enjoyment. Who, after all, has made these valuable objects available in such abundance? Who has made sure that these limitless resources of food constantly well out of earth in uninterrupted continuity, their supply never coming to an end? Had people been brought into existence without creating this excellent arrangement, what would human life have been like? Is this not clear proof that man's Creator did not simply create, but that He is also an immensely Wise Creator and a Most Compassionate Sustainer?

92. God alone enjoys eternal life. He exists by Himself and no one else shares eternity with Him. None other than God owes his life to himself for all received it from God. Therefore, all beings are mortal and live only for a relatively short time.

93. For further details, see al-Zumar 39, nn. 3-4 above.

94. None other than God deserves absolute praise and glorification.

95. Once again, prayer and worship are used as synonyms.

96. Some die even before birth, while others die before reaching youth or old age.

97. The expression 'appointed term' used here might refer to the time of one's death or to resurrection when everyone will be raised to stand before God. In the former sense, it means that God carries man through several stages until the hour appointed for each person's return to Him arrives. Before that hour a person cannot die, even if he were to make a concerted effort to end his life. On the contrary, should the whole world try to restore life to a dead person, they will not succeed. Were we, however, to adopt the latter meaning, it would mean that God has not created human beings to simply die and be reduced to dust and extinction. On the contrary, God has made sure that human beings should pass through various stages until they are made to stand before Him at the Hour He Himself has determined.

98. That is, God does not cause humans to go through these various stages in order that they live and then become extinct like animals; rather, they are made to go through these stages in order that they use the reason that He has granted them to try to comprehend the system through which they pass.

The emergence of the astonishing phenomenon of life in lifeless matter, the growth of a microscopic sperm into the wondrous being that a human is, the development of the sperm in the mother's womb right from the time of inception in such manner that its gender, its form and appearance, its faculties, mental abilities and other potentialities are so clearly determined that no external factor can affect them. Then the one who is fated to suffer miscarriage is inevitably eliminated by miscarriage and the one who is destined to die an early death dies early. Likewise, those who are destined to reach the age of youth or old age inexorably reach that age despite the graveness of circumstances that should ordinarily have caused them to die. On the other hand, anyone who is destined to die at a certain age inevitably dies at that very age notwithstanding the best medical care available to him under the most effective supervision. All this clearly shows that man's life and death are in the Hand of the Omnipotent Being. Since this is the case, no Prophet, saint, angel, star or planet deserves to be worshipped. No creature occupies such an exalted position that justifies that we address prayers to it or consider it to have the power to make or mar our destiny. Nor does anyone possess the power and authority to warrant blind obedience to his law or that others should unquestioningly carry out his do's and dont's. (For further elaboration, see al-Hajj 22, n. 9, Towards Understanding the Qur'an, vol. VI, pp. 9-11.)

99. This lays bare the root cause of the unbelievers' erroneous perception and conduct, one that has caused them to fall in the ditch of waywardness? It goes without saying that the address here is not directed specifically to the Prophet (peace be on him); it is, rather, directed to every serious student of the Qur'an.

100. This is the root cause of the unbelievers' error. They refuse to believe in the Qur'an and the teachings of the Messengers and contest God's Signs instead of seriously reflecting upon them. As a result, they are led astray and it is no longer possible for them to pursue the Straight Way.

101. Driven by extreme thirst, those who had contested God's Signs will ask for water but the custodians of Hell will drag them by their fetters and take them to springs of hot, boiling water. After partaking of this, they will be dragged back and hurled into Hellfire.

102. That is, if they were really gods or God's associates in His Divinity whom they worshipped under the impression that they would rescue them from their distress, why is it that those gods or God's associates are doing nothing to deliver them from their woeful predicament?

103. This does not mean that they will deny that in their worldly life they had associated others with God in His Divinity. What it rather means is that they have come to know fully well that their false gods are totally helpless, even though they had invoked them in the phase of their worldly existence. For such false gods have simply turned out to be as good-for-nothing as corpses.

104. They were not simply content with pursuing falsehood, but were so intoxicated with devotion to untruth that they impudently spurned the truth and exulted in their devotion to falsehood.

105. The Prophet (peace be on him) is directed to persevere in the face of the petty contentiousness of his opponents who are out to humiliate and degrade him by recourse to ignoble means.

106. It is clarified that God will not necessarily punish each of the Prophet's enemies in this world or during the Prophet's life-time. What is, nonetheless, quite certain is that they cannot escape being seized by Him. For, after all, everyone is destined to return to God. No way will be left for these culprits to escape full punishment for their misdeeds.

107. The Qur'an here broaches another subject. The Makkan unbelievers used to say to the Prophet (peace be on him) that they would not accept him as God's Messenger until he presented them with a miracle of their choosing. In the verses that follow, the Qur'an responds to this contention without directly referring to it. As to the miracles demanded by the Makkan unbelievers, these are discussed elsewhere in the Qur'an. (See Hūd 11: 12; al-Hijr 15: 7; Bani Isra'il 17: 90-5 and al-Furqan 25: 21.)

108. No Prophets have ever produced miracles of their own accord; they are simply not authorised to do so. It is by God's leave alone that Prophets present miracles. A miracle is presented when God decides that it may be produced before an unbelieving community. This, then, is the first rejoinder to the unbelievers' demand for a miracle.

109. No miracle was ever presented by way of mere sport and play. Rather, a miracle is something of a grave and decisive character. If a community persists in unbelief even after witnessing a miracle, it is obliterated. The Makkan unbelievers' demand for miracle lacked seriousness. They failed to realise that by making this demand they were inviting destruction upon themselves. This is another rejoinder to the unbelievers' demand for miracles. (The same point is also made in the following surahs of the Qur'an: al-Hijr 15, nn. 5, 30 and 33, Towards Understanding the Our'an, vol. IV, pp. 282-3 and 295; al-Anbiya' 21, n. 8, vol. V, pp. 254-5; al-Furqan 25, n. 36 and al-Shu'ara' 26, n. 29, vol. VII, pp. -19 and 64-5.

110. The unbelievers are told that if they are serious in their demand for a miracle, and they need it in order to believe in the Prophet's message, then there are countless Signs of God that suffice for that purpose. Indeed, they observe those signs day in and day out. In the presence of these signs there is hardly any need for any further miracles. This represents the next rejoinder to their demand. (For further details, see al-An'ām 6, nn. 26-7 and 29, Towards Understanding the Qur'an, vol. II, pp. 229-33; Yūnus 10, n. 105, al-Ra'd 13, nn.15-18 and 20, vol. IV, pp. 69, 226-9; al-Shu'arā' 26, nn. 1, 3 and 5, vol. VII, pp. 52-3 and p. 55.)

God has created animals, especially those that serve mankind such as the cows, oxen, sheep, goats, camels and horses, and has endowed them with such characteristics that they can easily be domesticated, enabling mankind to derive numerous benefits from them. They are used for transportation, dairy products, meat, fat, wool, hair, skin, entrails, bones, blood and excreta. All animal products are of immense use to mankind. This proves beyond all doubt that even before man's creation God took into full account his needs and so fashioned these animals that they would prove useful to him.

Another point worth considering is that three-fourths of the earth is filled with water, while only one-fourth is dry land. Again, water divides several regions of dry land. The settlement of human populations on dry lands and their transport and trade links could not have evolved without water, the seas and winds being governed by the laws that facilitate navigation. Again it is God Who provided the necessary means for ship building. This once again establishes that the Almighty God, Who is Most Merciful and All-Wise, has made everything - mankind, the earth, the seas and wind - according to a grand design of His. Even if one studies the specifics of navigation one clearly sees how planetary movements are of immense help to mankind. All this because God the Creator of both the earth and the heavens, is the One, Most Compassionate Lord. Since He has placed numerous resources at man's disposal, it is unimaginable that He will not call man to account for all these bounties.

111. This marks the conclusion of this passage, which may be better appreciated if it is studied in conjunction with verses 4, 5 and 21 of this surah.

112. The unbelievers were engrossed in the study of the disciplines of their choice, such as philosophy, science, law, mythology and theology, considering them to represent the truth. At the same time, they looked down upon the knowledge bestowed upon the Prophets as unworthy of serious attention.

113. Belief and repentance can benefit man only before he is seized by God's punishment or death. Once a man is confronted with God's punishment or death, his act of belief or repentance becomes unacceptable to God.