1. The surah opens with an oath in the name of the Qur'an, asserting that God, rather than the Prophet Muhammad (peace be on him), is the Author of this Qur'an. It is further emphasised that the Qur'an is a clear Book. The pointed reference to this particular feature of the Qur'ān underlines that the unbelievers themselves should study this open, clear Book. They are invited to study the Qur'an and reflect upon its contents, its teachings and its stylistic features, which unmistakably prove that no one other than God could have authored it.

That the Qur'an is in Arabic carries the following two main lessons for the Makkans: (i) It is not in any foreign tongue; instead, it is delivered in their own language. They, therefore, can have no difficulty in evaluating its worth. Had it been in some other language, they could have come up with the excuse of incomprehension. However, no such excuse is now admissible as the Qur'an is presented in their own language. They are thoroughly familiar with its diction and syntax. The meaning of the Qur'anic text is, therefore, quite clear to them. They are also fully in a position to decide whether it could be the product of the Prophet Muḥammad's or of any other Arab's mind. (ii) The Qur'an has been sent down in Arabic because the Arabs were its immediate addressees. Naturally, they can best understand a message sent to them in that language. If one disregards this obvious reason for the choice of Arabic as the language of the Qur'an and insists that it is the product of the Prophet's mind because Arabic happens to be his mother tongue, then one is guilty of committing a grave offence. (For further details concerning this point see Ḥā Mīm al-Sajdah 41: 44 and n. 54 above.)

2. The expression Umm al-Kitāb ('Original Book') is used for the Qur'ān because it is the source of all Heavenly Books sent down through the ages to various Prophets. In Surah al-Burūj (Surah 85: 23) it is termed as one inscribed on a 'well-guarded tablet' (lawḥ mahfuz) and, hence, is immune to any tampering. That the Qur'an is called Umm al-Kitab signifies that while God sent down many Scriptures for different nations in various periods and in different languages, all of these have the same message, and all Scriptures embody the same faith. All of them articulate the same truth, lay down the same standards of good and evil and the same principles of morality and culture. What explains this is that they have a common root. If they differ, they differ only in wording. Their meaning is the same, one that is preserved in 'the well-guarded tablet'. Whenever a Prophet was sent, a particular text was transmitted to him in a certain language, one that would blend well with the conditions and tenor of that people. Had God decided to raise the Prophet Muhammad (peace be on him) among a people other than the Arabs, He would have revealed to him the Book in the language of that particular people. Likewise, the circumstantial setting, style and context of each revealed Book might be different. However, its essential teachings would necessarily be the same. This idea is expressed in the Qur'an thus:

Indeed this is a revelation from the Lord of the Universe, which the truthful spirit has carried down to your heart that you might become one of those who warn (others on behalf of Allah), (a revelation) in clear Arabic language, (a revelation) embodied in the scriptures of the ancients. (Al-Shu'ara' 26: 192-6. For further details see al-Shu'ara' 26, nn. 119-21, Towards Understanding the Qur'ān, vol. VII, pp. 113-14.)

3. This qualifies both the Qur'an and Umm al-Kitab. As pointed out earlier, the latter is the source of the former. Ignorant people may not appreciate the greatness of the Qur'an and may refuse to draw upon its teachings. However, anyone who finds fault with it betrays his own meanness. The disrespect shown to the Qur'an will not lower its exalted status. Nor can any criticism becloud its glory. The statement that it is 'sublime and full of wisdom' underscores the lofty position of the Book which stands out for its excellent teachings, its inimitable stylistic features and its superb wisdom. It is also sublime because of the incomparable stature of its Author. Therefore, it cannot be discredited by anyone. Later, in verse 44 of this surah the Arabs in general and the Quraysh in particular are told that the revelation of the Qur'an has provided them with a golden opportunity. If they miss this, they will have to render an account to God for their failure. (For further details see also n. 39 below.)

4. This brief statement narrates the whole account of the Prophet's mission up to that point in time. On reading this verse we get the following picture of the situation: for centuries, a people had remained steeped in error and ignorance. Then, God in His mercy, turned His attention to them and raised a remarkable leader from among themselves. Moreover, He revealed His Own Word in order to bring them out of darkness to light so that they may liberate themselves from ignorance and superstition and be led to the truth. However, the Quraysh resorted to opposition, hostility and mischief-making in response to the Qur'anic call for reform. With the passage of time, their hostility to the Prophet (peace be on him) intensified and they even plotted to assassinate him. They are now told in categorical terms that the reform effort would not be abandoned just because of their folly. The Qur'an's opponents will not be allowed to persist in their degeneration. God's mercy to mankind does not sanction this. They should rather think of the dire consequences of their spurning God's favour and of their clinging to falsehood in preference to truth.

5. Had the folly of opponents been a deterrent in raising Prophets and revealing Heavenly Books, no Prophet would have been raised nor any Heavenly Book revealed.

6. The misconduct and opposition of a few people cannot prevent the whole of mankind from benefiting from Prophethood and Scriptures. On the contrary, those intoxicated with falsehood, who ridiculed the Prophets, were eventually destroyed. When God's scourge overwhelmed them, they were crushed like insects and this notwithstanding their redoubtable might and resources. If this happened with those much mightier than the Quraysh chiefs, how then do they think that they will be able to withstand God's scourge?

7. God has provided man with an excellent resting place, the earth. In this verse the earth has been likened to a cradle because of the comfort it provides to man,. It is a marvel of God's power that He has made the earth like a cradle for man, even though this planet hangs in the space and revolves at the speed of 1,000 miles per hour on its axis which, in turn, moves at a pace of 66,600 miles per hour. Inside its depths is such ferocious fire that can melt even rocks. At times, man witnesses its fury when volcanic eruptions take place. Yet the earth is so level and tranquil that man soundly sleeps on it and does not feel even the slightest jerk arising out of the phenomenal speed of its movement. Nor does it ever occur to him that he inhabits a body that is suspended in the void and that he is hanging by it with his head upside down. He traverses it day and night without feeling any unease. Man is on a vessel which is in an exceedingly fast motion, faster than a bullet. Despite all this man digs and ploughs on earth in order to extract his sustenance from it. Then, there are moments when a light earthquake jolts him and makes him realise just how immensely merciful God is to him by having made the earth, which is nothing short of a monster, subservient to him. (For further details see al-Naml 27, n. 74 Towards Understanding the Qur'an, vol. VII, pp. 172-3.)

8. God has made natural passes through the mountains. He has also made rivers and other paths across the plains as well as other regions on the earth's surface. These have been instrumental in the movement and settlement of human beings in different territories. Had the mountain ranges been like a solid wall without any passes, there could not be any river or spring, and man would have been more or less confined to the region he was born in. Another of God's favour is that He has not made all the regions of the earth alike. Rather, He has established distinct landmarks which help man recognise one region from another. These features are also very helpful in man's movement. One appreciates this favour all the more when one travels across a desert which does not have any noteworthy landmarks for hundreds of miles and one can easily lose his way.

9. This observation carries the following two meanings: (i) man may find his way, in a physical sense, with the help of these natural paths and landmarks; and (ii) by observing God's consummate artistry, man should be directed to the Straight Way. For this should make him cognizant of the ultimate reality and that the universe is not an outcome of fortuitous factors. Nor is it the creation of a multiplicity of gods. Rather, it is the handiwork of the All-Wise Lord, Who has devised an amazing system with an eye on the multifarious needs of all His creatures. He has invested each region with distinct characteristics, as a result of which man can easily distinguish one geographic area from another.

10. God has apportioned a certain measure of rainfall for every region. This average rainfall has continued down the millennia at an almost consistent level for each region. There are no wild or wide variations in it. Moreover, rainfall is spread throughout the year in such a way that larger chunks of land benefit from it and become fertile. Again, out of His infinite wisdom God has excluded some regions from rainfall, as a result of which they have become vast deserts. Some regions are occasionally afflicted with famine while others are faced with heavy downpour, culminating in floods. All this has been done with a view to making man appreciate what a great blessing regular, consistent rainfall is. Furthermore, it reminds man that it is the All-Powerful God Who has accomplished all this and His decisions cannot be altered by anyone. No one can change this average rainfall or alter rainfall's distribution. Nor can anyone withhold the rising storm or cause the clouds to pour down rain. It is God Who sends rainfall at different times and to different regions in a way that enables man to raise crops. (For further details see al-Hijr 15, nn. 13-14, Towards Understanding the Qur'an, vol. IV, pp. 286-7; and al-Mu'minun 23, n. 17, vol. VI, p. 90.)

11. That rain contributes to vegetative life is referred to as a proof of two things: (i) it points to God's omnipotence and wisdom, which are at work everywhere; and (ii) it also points to the Afterlife which is both possible and imminent. (For further details see al-Nahl 16, n. 54, Towards Understanding the Qur'an, vol. IV, p. 340; al-Hajj 22, n. 9, vol. VI, pp. 9-11; al-Naml 27: 73; al-Rum 30, nn. 25 and 35, vol. VIII, pp. 88 and 95; Fățir 35, n. 19, vol. IX, pp. 210-11 and Yā Sīn 36, n. 29, vol. IX, pp. 256-7.)

12. This refers not only to human pairs but also to the masculine and the feminine among animals and plants. There are innumerable objects in the universe which exist in pairs. Their union leads to the appearance of new life forms. If man reflects on the design, interrelationship and numerous forms of the interaction of these pairs and their results, he is bound to recognise that the universe has been created by the One Supreme Creator and Designer Who controls its affairs. Only a fool would deny the central role of the Creator behind this vast spectacle. Nor is there any room left for attributing all this to several gods.

13. Of all creatures of the world, God has granted man alone the ability to sail boats and ships and utilise animals for transportation. This ability was not given merely so that human beings may put themselves aboard these vessels, as though they were sacks of merchandise, and never think of the Creator Who enabled them to sail such ships across vast oceans. Likewise, God has created animals some of which, notwithstanding their huge size and awesome strength, have been made subservient to man so that he may comfortably ride and use them for transportation. Those who benefit from these favours, but who fail to appreciate that the source of it all is God, only show that their hearts have become dead and their intellects and consciences are bereft of all sensitivity. In contrast, those endowed with a living heart and a sensitive conscience are filled with gratitude to God whenever they make use of such means of transportation. They are bound to be overwhelmed with gratitude and cry out how glorious is God Who has made these objects subservient to them. Glory be to God that anyone should share with Him His essence, attributes and authority. Glory be to God that He should be devoid of the power to singularly govern His Divine Realm and require the assistance of any associate gods. Glory be to God that one should associate any others with Him to share the thanks owed exclusively to Him.

The words of the Prophet's prayers which, according to 'Abd Allāh ibn 'Umar, he recited, whenever he mounted an animal, brings out in full, the true import of the verse. He said Allāhu Akbar three times and then prayed: 'O God, I earnestly implore You to grant me piety and virtue and enable me to do those deeds during this journey that will please You. O God, facilitate our journey and make us overcome its expanse. O God, You are our Companion of the journey and the caretaker of our family. O God, be our journey's Companion and look after our family in our absence'. (Ahmad ibn Hanbal, Musnad, narrated by 'Abd Allah ibn 'Umar; Muslim, Kitāb al-Ḥajj, Bāb mā Yaqul idhā Rakiba ilā Safar al-Ḥajj wa Ghayrih; Abū Dā'ūd, Kitāb al-Jihad, Bāb mā Yaqul al-Rajul idhā Safar; Nasā'i, al-Sunan al-Kubrä, Kitāb 'Amal al-Yawm wa al-Laylah, Bāb mā Yaqul idhā Aqbala min al- Safar; Dārimi, Kitāb al-Isti'dhān, Bāb fi al-Du'a' idha Säfara wa idha Qadim; and Tirmidhi, Kitāb al-Da'awāt 'an Rasul Allāh Sallā Allah 'alayhi wa Sallam, Bāb mā Yaqul idhā Rakib al-Näqah.)

'Ali recounts that once while travelling, the Prophet (peace be on him) put his foot in the saddle and recited Bismillah... After mounting the animal, he recited the al-Zukhruf 43: 13-14 and then said each of the following thrice: Al-hamdu li Allah and Allāhu Akbar. Then he recited the verse: Subhan al-ladhī sakhkhara lanā hadhā... Then he said: 'Glory to You. There is no God but You. I have subjected myself to wrong [that is, I have committed sins]. So forgive me.' At that point he laughed. When I asked him as to why he laughed, he replied: 'When a servant of God says: "O Lord! Forgive me," it pleases Him much and He says: "This servant of Mine knows that there is none but Me to grant forgiveness.""' (Aḥmad ibn Hanbal, Musnad, narrated by 'Ali ibn Abi Ţalīb; Abū Dā'ūd, Kitāb al- Jihad, Bab ma Yaqul Idha Rakib, Tirmidhi, Kitāb al-Da'awat 'an Rasul Allāh Şalla Allah 'alayhi wa Sallam, Bāb mā Yaqūl idhā Rakiba al-Nāgah and Nasā'ī, al-Sunan al-Kubrā, Kitāb 'Amal al-Yawm wa al-Laylah, Bāb mā Yaqul idhā Wada'a Rijlahu fi al-Rikāb.)

Abū Mijlaz narrates: 'Once when I mounted an animal I recited the verse Subhan al-ladhī sakhkhara lanā hadhā... Ḥasan asked me whether I had received any instruction to do so. He then told me that I should first thank God for having guided us to Islam, for having sent the Prophet Muḥammad (peace be on him), and for having admitted us to the best community that has been raised for God's creatures. This should be followed by the recitation of the above verse'. (Tabarī, Tafsir, comments on Surah al-Zukhruf 43: 13 and al-Jaṣṣāṣ, Aḥkām al-Qur'an, comments on Surah al-Zukhruf 43: 13.)

14. While undertaking a journey one should also recall one's final journey. While travelling in or on a vehicle there is a chance that one may meet with some accident, which may make it one's final journey. It is, therefore, all the more important that one should always travel with the consciousness of returning to God rather than without it.

Let us reflect over the moral consequences of this directive to remember God while going out. He who sets out with the realisation of his return to, and accountability before God is not likely to indulge in any wrongdoing or injustice. With thoughts of the Hereafter in mind, he is unlikely to visit a prostitute, imbibe intoxicating drinks or visit a gambling house. In like manner, a civil servant is not likely to commit any dishonesty or excess when he reaches his work place after having recited this prayer. Can a solider, who utters these words, shed the blood of innocents? The practice of reciting such prayers can indeed serve as a deterrent against misdeed and sin.

15. 'Yet they have made some of His servants a part of Him.' This refers to the belief about any human that he is God's son or daughter. Children represent the species of their parents and are a part of their father. Accordingly, when someone is taken as God's son or daughter, it amounts to associating him or her with God. Also to make someone a part of God implies that we invest them with attributes and powers that belong specifically to God. This amounts to ascribing Divinity and Lordship to a fellow creature, whereas they belong exclusively to God.

16. This verse fully lays bare the absurdity of the Arabian polytheists' position. These polytheists considered angels to be God's daughters. Their idols also took feminine form: these were the goddesses they worshipped. God berates them for setting up others as equals with Him. They commit this outrageous act while they know all too well that God alone is the Creator of the heavens and the earth. It is He Who has made the earth a comfortable place for them to live on. It is He Who sends down rain for them and has placed animals and cattle at their disposal.

Despite this they take others as objects of their worship even though they know these to be created beings. Furthermore, these polytheists are guilty of ascribing even Divine attributes to created beings. They also ascribe daughters to God whereas they resent even their births and regard them as dishonourable for themselves. They not only have the audacity to invest these deities with God's attributes but also made them a part of His essence by declaring them to be His children.

17. In other words, they allocate those that are weak and delicate to God and monopolise their claim over sons who are apt to act bravely. This verse implies the permission of women's use of ornaments for women. Such accessories are natural for women as is evident from a variety of aḥadīth. Imam Ahmad, Abū Dā'ūd and Nasa'i have narrated from 'Ali: 'While holding silk in one of his hands and gold in the other, the Prophet (peace be on him) declared: "It is forbidden for the male members of my community to use both of these."' (Ahmad ibn Hanbal, narrated by 'Ali ibn Abi Talib, Abū Dā'ūd, Kitāb al-Libās, Bāb fi al-Ḥarīr li al-Nisa'; and Nasa'ī, Kitāb al-Zīnah, Bāb Taḥrim al-Dhahab ‘alā al-Rijāl.) Likewise, Tirmidhi and Nasa'i narrate a tradition from Abū Mūsā al-Ash'arī that the Prophet (peace be on him) allowed the use of silk and gold for the females of his community while he prohibited their use for males. (Tirmidhī, Kitāb al-Libās 'an Rasul Allāh Ṣallā Allāh 'alayhi wa Sallam, Bab mã Jā'a fi al-Ḥarīr wa al-Dhahab; Nasā'ī, Kitāb al-Zīnah, Bāb Taḥrim al-Dhahab ‘alā al-Rijāl.) While discussing this juristic issue Abu Bakr al-Jaṣṣās cites the following tradition in his Aḥkām al-Qur'ān: According to ́Ã'ishah, 'Once Usāmah, son of Zayd ibn Ḥārithah, sustained an injury and started bleeding. The Prophet (peace be on him) loved him like his own son. In order to keep Usamah in good humour, he kept telling the crying boy: "Had you been our daughter, we would have given you ornaments and dressed you in silk.""' Abū Mūsā al-Ash'arī says: 'The Prophet (peace be on him) declared: "It is forbidden for the male members of my community to use ornaments and silken cloth, while it is lawful for females."''

'Amr ibn al-'As relates that two women who wore gold bracelets called on the Prophet (peace be on him). He asked them: 'Would you like God to replace these with bracelets of fire?' When they replied in the negative, he directed them as follows: 'Fulfil your obligation and pay zakāh on these'. 'A'ishah points out that as long as zakah is paid, there is nothing wrong with wearing ornaments. Caliph 'Umar also issued the following directive to his governor, Abū Mūsā al-Ash'arī: 'Ask all Muslim women under your jurisdiction to pay zakāh on their ornaments.' Imām Abū Ḥanifah narrated the following tradition on the authority of 'Amr ibn Dinar whereby 'A'ishah had given over gold ornaments to her sisters and 'Abd Allah ibn 'Umar had likewise given them over to his daughters. (Jaṣṣāṣ, Ahkam al-Qur'an, comments on Surah al-Zukhruf 43: 18.)

After citing all these traditions Abu Bakr al-Jaṣṣās writes: 'The traditions that have come down from the Prophet (peace be on him) as regards the lawfulness of gold and silk [for women] are more numerous than those about their unlawfulness. The present verse is also indicative of their lawfulness. Moreover, the practice of the ummah from the time of the Prophet (peace be on him) and his Companions to our own time [that is, the end of the fourth century of the Hijrah] has been the same and no one objects to this. Any objection to such matters on the basis of an isolated tradition is not acceptable.' (Jaṣṣāṣ, Aḥkām al-Qur'ān, comments on Surah al-Zukhruf 43: 18.)

18. The angels are beyond belonging to one gender or the other. This point comes out sharply from the wording of the verse.

19. This might alternatively be translated as follows: 'Were they present when they were born?'

20. They justified their error, pleading that had it not been God's will, He would not have let them indulge in worshipping others besides Him. All misguided people down the ages have resorted to this argument. Their contention has been that if they took to worshipping the angels it was because God let them do so. In other words, they have been engaged in this practice for centuries, yet they have still not been punished by God. This, they argue, proves that this practice does not carry God's disapproval.

21. In their ignorance they believed that all that actually happened in the world carried God's approval. Hence their polytheism too enjoyed His approval. Had this line of argument been sound, then not only would polytheism but also theft, robbery, bribery, fornication, violation of oaths and several other evils that are rampant among us would also be considered permissible. Nevertheless, no one claims such behaviour to be good and lawful. Had the logic of the polytheists been sound, even these misdeeds should be considered as good and lawful. However, the fact is that all that happens in the world is not indicative of God's approval or disapproval, of His pleasure or displeasure. These are determined in the light of the Scriptures sent down to Messengers, which declare what is approved and what is disapproved by God. In the Scriptures, God Himself declares which beliefs, deeds and morals are pleasing to Him and those which incur His displeasure. Hence, if the polytheists have any Scriptural evidence to prove that angels should be worshipped along with God, they should produce it. (For further details, see al-An'am 6, nn. 71, 80, 110 and 124-5; Towards Understanding the Qur'ān, vol. II, pp. 262-3, 266-7, 280 and 288-9; al-A'raf 7, nn. 17-18, vol. III, p. 18; Yūnus 10: 101; Hud 11: 116; al-Ra'd 13: 49; al-Nahl 16: 10, 30-2 and 94-5; al-Zumar 39: 20 and al-Shūrā 42, n. 11 above)

22. Inevitably, the polytheists could not produce any Scriptural evidence in support of their beliefs and practices. Their only argument was that they followed what had come down from their ancestors. Accordingly, they took angels as goddesses.

23. It is worth considering why is it that the affluent in every nation have opposed the Prophets and preferred to cling to their ancestral faith? Why are they are always in the forefront of the opponents of Truth and seek to maintain the entrenched Jahiliyah of the day? Again, why is it that they are always instrumental in misleading people and in provoking them to come forth with mischief in opposition to God's Prophets? The following reasons account for this: (i) The affluent are too engrossed in their worldly pleasures to be concerned with the far-fetched task of distinguishing between truth and falsehood. Their mental sloth and cynical disinterest with questions of right and wrong push them towards conservatism so that they become supporters of the status quo ante. (ii) Their interests are deeply interwoven with the existing order. Their acquaintance with the current system of life makes them fear that if there is any change their dominance will be undermined and it will no longer be possible for them to act in contravention of the law or to acquire unlawful earnings. (For further details, see al-An'am 6, n. 91, Towards Understanding the Qur'an, Vol. II, p. 272; al-A'raf 7, nn. 46, 53, 58, 74, 88 and 92, Vol. III, pp. 36-37, 43, 46-47, 56-57, 66-67 and 70-71; Hud 11, nn. 31-32 and 41, Vol. IV, pp. 93, 99, 100; Banu Isrā'il 17, n. 18, Vol. V, p. 31; al-Mu'minun 23, nn. 26-27, 35 and 59, Vol. VI, pp. 92-94, 97 and 110; Saba' 34, n. 54, Vol. IX, p. 193.)

24. For a detailed discussion, see al-Baqarah 2: 124-33, Towards Understanding the Qur'an, vol. I, pp. 111-15; al-An'ām 6, nn. 50-5, vol. II, pp. 245-53; Ibrāhīm 14, nn. 46-53, vol. IV, pp. 272-5; Maryam 19, nn. 26-7, vol. V, pp. 160-1; al-Anbiya' 21, nn. 54-66, vol. V, pp. 272-81; al-Shu'ara' 26, nn. 50-62, vol. VII, pp. 74-80; al-'Ankabūt 29, nn. 26-46, vol. VIII, pp. 21-30; al-Saffat 37: 83-100 and nn. 44-55, vol. IX, pp. 296-300.

25. Thus the Prophet Abraham (peace be on him) not only stated his belief, but also adduced an argument in support of it. The reason he disassociated himself from his ancestral deities was that they had neither created him nor provided him with the guidance he needed. Likewise, the reason for his being wholly devoted to the One True God was that He alone is the Creator, Who can and does guide man to the Straight Way.

26. In other words, none other than God deserves to be. worshipped.

27. Whenever they deviated from the Straight Way this 'word' would be there to bring them back to it. This event is especially recounted to expose the disbelieving Quraysh's irrational attitude. It was also recounted to put them to shame. For if they wanted to follow in the footsteps of their ancestors they should have chosen the role models of the Prophets Abraham and Ishmael (peace be on them). It is a pity that they chose instead the examples of their worst ancestors. It is pertinent to point out that the very basis of the Quraysh's pre-eminence was their descendency from Abraham and Ishmael (peace be on them) as also their custodianship of the Ka'bah, built by Abraham and Ishmael. The Quraysh should have followed those Prophets rather than those of their forefathers who were immersed in ignorance, those who had abandoned the way of the Prophets Abraham and Ishmael (peace be on them) and had adopted polytheism from the idol-worshippers of the lands around them. Moreover, by mentioning this error another error of those people is also laid bare: had blind imitation of ancestors, without distinguishing between good and evil, been right, the Prophet Abraham (peace be on him) would himself have done so. The fact, however, is that he told his people that he could not follow their beliefs which were based on ignorance, beliefs because of which they had abandoned their Creator and made imaginary beings, who had not created them, their deities.

28. The Qur'ānic expression rasul mubīn can also signify that a Messenger whose Messengership was self-evident had appeared on the scene. His illustrious life, both before and after assuming Messengership, demonstrates that he is beyond doubt a true Messenger of God.

29. For further details, see al-Anbiya' 21, n. 5, Towards Understanding the Qur'an, vol. V, pp. 250-2; Ṣad 38, n. 5 above.

30. The two cities mean Makkah and Ta'if. The unbelievers contended that were God to send a Messenger, He would have chosen a leading person from either of these two main cities. On the contrary, he who was appointed to this office was an orphan, devoid of both wealth and worldly glory. As a youth, he had earned his livelihood as a shepherd. Later, he engaged in trading and in this regard he drew upon the capital of his wife. Nor was he a tribal chief. Such eminent Makkan chiefs as Walid ibn al-Mughirah and 'Utbah ibn Rabi'ah were, in their opinion, better suited for this position. Likewise, leading figures such as 'Urwah ibn Mas'ud, Ḥabīb ibn 'Amr, Kinānah ibn 'Abd 'Amr and Ibn 'Abd Yālī! flourished in Ta'if. Initially, they were not even prepared to consider that a fellow human being could be God's Messenger.

The Qur'an, however, refuted their baseless contentions by stressing that all along it is humans who have been God's Messengers, as it is they alone who can serve as guides to their fellow human beings. It is also affirmed that these Messengers did not abruptly descend from the sky. Rather, they were born like other humans and were brought up in their respective communities; they too walked about in the markets and enjoyed family lives and needed food and drink to sustain them. (See al-Nahl 16: 43; Banu Isrā'il 17: 94-95; Yusuf 12: 109, al-Furqan 25: 7 and 20, al-Anbiya '21:7-8 and al-Ra'd 13: 38.) In response to the Qur'anic argument the unbelievers said that some prominent person who commanded a large band of followers among them and inspired awe in such people should have been made God's Messenger. According to their view, Muḥammad ibn 'Abd Allah (peace be on him), was not suited for that office.

31. This is the Qur'anic response to their objection. Here, a number of important points are succinctly brought out:

(1) It is God's right to decide to whom He grants a portion of His Mercy and to whom He does not. If this is not the case, one might ask, is it the prerogative of humans to decide who should receive a certain portion of God's Mercy and who should not? (God's Mercy here signifies that universal, encompassing Mercy in which everyone necessarily has a share.)

(2) Let alone designation to God's Messengership, even the bestowal of daily sustenance lies in God's Hand. It is God Who causes the birth of humans of all types: beautiful and ugly, strong and weak, those with a sweet and others with an offensive voice, the intelligent and the dull-witted, and the rich and the poor. He grants some a retentive memory and makes others prone to forgetfulness. He grants some sound limbs and makes others crippled from birth. He causes some to be born among a developed and others among a backward people. No one other than God has any role in deciding such matters about human beings. They are, therefore, bound to live with the characteristics with which they were born. Again, it is God Who bestows on people sustenance, power, honour, fame, wealth and political authority. No one can interfere in God's decisions on these matters. Those whom God causes to rise can never suffer a fall because of the machinations of others.

As for those about whom God decides that they shall encounter a fall, none can ever avert this. For all human efforts ultimately prove in vain against God's decisions.

In a realm so exclusively and firmly in God's control, it seems that some people like to arrogate to themselves the right to decide on God's behalf on a matter so vital as to who should be appointed His Messenger.

(3) God does not bestow all endowments upon a single individual. One notes a striking difference between various people in this regard. Some are granted a particular endowment while others do not share this. As a result, human beings are interdependent. Given this, they should not foolishly think that an elite of their community, which has already been given political power and worldly glory, should also be endowed with the office of God's Messengership. Their demand to combine all excellent qualities and privileges in one single person cannot be entertained. Likewise, there is nothing odd in the fact that some people have not received a combination of excellence in intellect, knowledge, wealth, physical attractiveness, power and prestige.

32. God's Mercy here specifically means the Mercy of Messenger- ship.

The Qur'an here clearly points out that the Quraysh chiefs, whom the Makkans respected for their affluence and exalted rank, are unworthy of the august office of Messengership. Compared to other positions, there is a different criterion for appointing people to the elevated office of God's Messengership, for this is an office that requires the highest qualities. It is not for every powerful tribal chief or opulent tycoon to hold such august office. The contrary view held by the Quraysh simply shows how very low the standards they had set up for appointment to God's Messengership were or else they would not have thought of their chiefs in this regard. As for God, they should not expect Him to follow such an unwise course.

33. For the Prophet's detractors, wealth represented the very zenith of all bounties, the climax of all that deserves to be cherished. God, however, attaches scant importance to it. Had it not been feared that men would be drawn towards unbelief, God would have granted all unbelievers houses of gold and silver. Wealth is no index of a person's moral or spiritual excellence. This is evident from the fact that many wicked people, whose rotten stench engulfs a whole society, are wealthy. Hence, it is foolish to regard wealth as a sign of someone's greatness.

34. Dhikr al-Raḥmān has a wide-ranging significance. Apart from its literal meaning, 'remembrance of God,' it also signifies 'exhortation' from God as well as the Qur'an.

35. That is, there should be no cause for consolation in the fact that those who led them astray are being chastised. This because those who succumbed to misguidance, and not only those who led them astray, will be chastised.

36. The Prophet (peace be on him) is directed to focus his attention on those who are disposed to pay heed to the Truth and who are not blind to it. He should better not waste his time and energy on trying to guide those that are spiritually and morally blind and deaf. Nor should he consume himself with grief for his kith and kin who are averse to following the Right Way and thereby invite God's punishment on themselves.

37. In order to understand this it is necessary to bear in mind the actual context in which it was said. The Makkan unbelievers regarded the Prophet (peace be on him) as a nuisance. They thought that once he was removed from the scene, they would enjoy peace and tranquillity. Thanks to this misgiving, they constantly deliberated among themselves as to how they could get rid of him. They believed that if they could do only this, then, things would be fine thereafter. At this point, God turns His attention away from the unbelievers and addresses the Prophet (peace be on him), impressing upon him that his presence or absence in Makkah makes little difference. He will witness their grievous doom if he is alive at the time when they are afflicted by it. However, if he dies before this, the evil ones will still encounter their doom even if after the lapse of some time. What is beyond any doubt is that the unbelievers have incurred God's wrath and that they cannot escape being seized by it.

38. The Prophet (peace be on him) should not unduly concern himself with questions about when those who resort to dishonest and oppressive measures in opposing the Truth will be punished, nor with what kind of punishment will be meted out to them. Nor should he bother himself about whether Islam will flourish during his own lifetime or thereafter. Instead, he should be satisfied with the fact that he is following the Right Way. He should, therefore, carry out his duty without being excessively concerned about its outcome. He should leave it to God to bring the unbelievers to disgrace during his lifetime or, if He so wishes, at a later date.

39. The highest honour imaginable for a man is that God should choose him to be His Prophet and reveal His Book to him. By the same token, it is the good fortune of a people that a Prophet is born among them and the honour of conveying God's message is thereby conferred upon them. If the Quraysh and the rest of the Arabs fail to appreciate this honour, they will be held accountable for it in due course.

40. To ask 'all Our Messengers' means to refer to the Books revealed to them. The Qur'ānic directive that disputes should be referred to God and His Messenger (see al-Nisa' 4:59), is obviously not to be taken literally. What it rather means is that all disputes should be resolved in the light of the Book of God and the Sunnah of the Prophet (peace be on him). Likewise, to ask the earlier Messengers does not mean literally to go to those Messengers (who, in any case, are no longer alive) and pose questions to them. What is rather meant is to consult those Messengers' teachings. In other words, let people go and explore if any of the earlier Messengers had ever taught people to worship any other than the One True God.

41. The Prophet Moses' story is related at this juncture because of the following three considerations: (i) Whenever God raises any of His Prophets in a country and among a people, He thereby makes it possible for them to benefit from that opportunity. This grace was also granted to the Arabs by raising the Prophet Muhammad (peace be on him) among them. However, if they refuse to believe in him, as Pharaoh and his people did with regard to the Prophet Moses (peace be on him), they will meet the fate of Pharaoh's people and become an example of God's punishment to others. (ii) Pharaoh exulted on account of his arrogance, the pride of his royal power and his grandeur and wealth. He belittled Moses, treating him as an object of contempt. In like manner, the unbelieving Quraysh now look down upon the Prophet Muhammad (peace be on him), considering him insignificant as compared to their haughty chiefs.

However, God's judgement is different, which makes it quite clear who is truly contemptible: the Prophets or their detractors? (iii) To mock God's signs and to demonstrate arrogance at His warnings is not a jocular matter, but rather one of grave consequence, which costs people dear. If they learn no lesson from those who committed this mistake and suffered in the past, they are then bound to face the same grievous fate of those punished by God for such misdeeds.

42. This refers to those miracles of the Prophet Moses (peace be on him)-the rod and the shining hand-with which he initially encountered Pharaoh's court. (For further details, see al-A'raf 7, nn. 87-89, Towards Understanding the Qur'an, vol. III, pp. 65-7; Ta Hā 20, nn. 12-13 and 29-30, vol. V, pp. 186-7, 196-8; al-Shu'ara' 26, nn. 26-9, vol. VII, pp. 63-5; al-Naml 27, n. 16, vol. VII, p. 143; al-Qaṣaş 28, nn. 44-5, vol. VII, p. 217.)

43. This refers to the miraculous signs which God later showed them through the Prophet Moses (peace be on him). They are as follows:

(1) Pharaoh's magicians were publicly defeated in the tournament and God's Prophet prevailed. Once defeated, these magicians embraced the faith. (For details, al-A'raf 7, nn. 88-92, Towards Understanding the Qur'an, vol. III, pp. 66-71; Tā Hā 20, nn. 30- 50, vol. V, pp. 197-205; al-Shu'arä' 26, nn. 29-40, vol. VII, pp. 64-70.)

(2) Exactly as forewarned by the Prophet Moses (peace be on him), Egypt was overtaken by a severe famine, one which ended only when Moses prayed to God for its end.

(3) Moses' other predictions also came true. For the whole of Egypt was successively afflicted by a series of heavy downpours, hailstorms and thunder and lightning which destroyed towns and crops. Once again, these natural calamities came to an end only as a result of Moses' prayer to God.

(4) As foretold by Moses, swarms of locusts hung over the entire country. When Moses prayed to God, this disaster ended.

(5) In accord with Moses' prediction, lice and bugs infested the whole country, putting men and animals to enormous inconvenience. Worse, these pests destroyed food stores. The Egyptians beseeched the Prophet Moses (peace be on him) to pray to God to bring an end to these.

(6) As Moses had warned, every nook and corner of Egypt was infested with frogs. This great nuisance for the Egyptians only

ended after Moses' prayer.

(7) As foretold by Moses, the Egyptians were facing a scourge of blood. Well water, springs, canals and pools all turned into blood. As a result, fish died and water supplies came to a standstill, for a whole week drinking water becoming too foul to use. It was only after Moses prayed to God that they were delivered from this scourge and clean drinking water became available to them. (For further details, see al-A'raf 7, nn. 94-6, Towards Understanding the Qur'an, vol. III, pp. 72-3; al-Naml 27, nn. 16-17, vol. VII, pp. 143-4; al-Mu'min 40, n. 37 above.)

The Biblical account of these inflictions features in Exodus (Chs. 7-10 and 12.) However, this represents no more than a mixture of fact and fantasy, for it relates that the punishment of blood was matched on the same scale by the magicians. However, the magicians failed to produce lice, thereby admitting that only God could do this. Incredibly enough, the Bible relates that when frogs infested Egypt, the magicians produced frogs as well. Yet Pharaoh requested the Prophet Moses (peace be on him) to pray to God to bring that scourge to an end. Had the magicians been capable of producing frogs, then surely it is the magicians themselves who should have been asked to drive the frogs away. How could the Egyptians distinguish between the frogs brought about by God and the ones by the magicians? The same question arises about blood. How could it be established as to which water had been turned into blood by God and which by the magicians? All this proves that the Bible is not God's unadulterated Word. Rather, later writers have interpolated many of their own fanciful notions into it. Worse, doing so, they clearly lacked even the common sense and mental maturity needed for skilful fabrication.

44. As for the obstinacy betrayed by Pharaoh and his people, this is best illustrated by their conduct. Even when they were confronted with God's scourge and asked the Prophet Moses (peace be on him) to pray that it be brought to an end and they be spared, they addressed him as a magician rather than as a Prophet. These people were aware of the true nature of magic. They also realised that a magician could not accomplish what was done by the Prophet Moses (peace be on him). What a magician can do, at most, is that on a very limited scale, he might make some people think that water has turned into blood or frogs have appeared from nowhere or that locusts are pouncing on them. This, when in reality, nothing of the sort actually happens. Magicians' tricks are confined to a particular place. Water does not actually change into blood. Nor do frogs or locusts or any other creatures appear. These are only imaginary and those present at a magic show understand this quite well. As for the incidence of a nationwide famine, or the turning of all water reservoirs into blood or infestations of lice, frogs and locusts stretching over a territory covering thousands of square miles, these have never been performed by any magician. Nor is it possible for them to do so. Had such magicians and their skills really existed, kings would not have needed armies nor would they have needed to wage wars. With their magicians' expertise, they could have conquered the whole world. Rather, had magicians been so accomplished, they would not have served kings; they would have installed themselves as kings.

Some Qur'anic scholars find it difficult to explain why Pharaoh and his courtiers addressed the Prophet Moses (peace be on him) as a magician. As those courtiers were in distress, they should have spoken highly of him. In order to resolve this issue, some scholars have said that by calling Moses a magician they did not intend to offend him, for being a magician was considered honourable in the then Egyptian society. (Zamakhsharī, al-Kashshäf, comments on Surah al-Zukhruf 43: 49.)

This interpretation, however, is not correct. At other places too in the Qur'anic account Pharaoh dismisses Moses as a magician. In so branding him, the note of contempt is too conspicuous to be missed. Pharaoh, too, regarded magic as something false and in branding Moses a magician he rejected his claim to be a Prophet.

As to why the Prophet Moses (peace be on him) acceded to Pharaoh's and his courtiers' request even when they addressed him disparagingly as a magician, all this was part and parcel of clinching God's argument against them. That they requested the Prophet Moses (peace be on him) to pray to God to avert the scourge shows that they inwardly recognised what the source and reason of their afflictions was. Yet they addressed Moses as a magician and broke their promise to mend their ways once the scourges had come to an end. By doing so they did no harm to the Prophet Moses (peace be on him.) Rather, the case against them became stronger and eventually they were obliterated. They knew all too well that magic could not be behind the scourges that had afflicted them. Rather, they perceived them as signs from the Lord of the universe. Yet, as the Qur'an states, they lied about this: "They denied those signs out of iniquity and arrogance, although their hearts were convinced of their truth' (al-Naml 27: 14).

45. Pharaoh made this proclamation through his chiefs and heralds who announced it throughout all parts of his kingdom. These were the only means of mass communication available to him for he had no access to a state-controlled press, to sycophantic news agencies or to official information media and government controlled radio like those of today which specialise in 'manufacturing' news.

46. Pharaoh's response betrays his panic. The series of miracles presented by the Prophet Moses (peace be on him) had shaken the Egyptians. They were becoming skeptical about their gods. It is worth reminding ourselves that Pharaoh ruled over them in his capacity as the incarnation of gods. Even after realising the gravity of the situation, Pharaoh insisted on his claim to both kingship and godhead. He boasted that there was prosperity in his realm precisely because of his rule. Likewise, he claimed that all works of development had been carried out by the royal family, his family. In view of this, people should pay no heed to Moses (peace be on him).

47. That is, the Prophet Moses (peace be on him) who possessed neither wealth, nor power nor authority. The same point was raised by the unbelieving Quraysh about the Prophet Muhammad (peace be on him).

48. Some Qur'anic commentators are of the view that what Pharaoh refers to is the Prophet Moses' stammering. (Qurṭabī, al-Jami' li Aḥkām al-Qur'an, comments on Surah al-Zukhruf 43: 52.) We have noted in Surah Tā Hā that when Moses (peace be on him) was designated a Prophet, he requested that God loosen the knot of his tongue so that people might more easily comprehend his message. This, along with his other requests, was granted. (See Țā Hā 20: 27-36.) Some of Moses' speeches, as recorded in the Qur'an, fully demonstrate his eloquence and fluency. So Pharaoh's objection did not refer, contrary to some Qur'ānic exegetes' view, to Moses' stammering. Rather, Pharaoh complained that Moses' message was incoherent; in other words, he was simply unable to grasp it.

49. At that time, when anyone was elevated to high public office, he received from the king a robe and gold bracelets, and also a posse of guards and pageboys. This was designed to evoke awe and reverence both for the holder of the public office and for the king who had appointed him. Pharaoh argued that had Moses (peace be on him) been a genuine Prophet, he should have been dressed exquisitely and accompanied by a retinue of angels. He could not accept an ordinary person as Moses, with only a rod in his hand, as the Messenger of the Lord of the universe.

50. A significant truth is stated here: when a person seeks to assert his authority, he resorts to all conceivable means from bribery to oppressing those who refuse to be cowed down, and to openly buying people's loyalty. Whether he verbally says so or not, his conduct is based on the assumption that the intellectual and moral calibre of the people concerned is very low and that he can drive them in whichever direction he wants. Once he is installed in power, his misdeeds come out into the open. Iniquitous people are prone to surrender themselves to him for they are not concerned with the fine distinctions between truth and falsehood. Their only concern is their own selfish interest. Accordingly, they reconcile themselves with any tyrant and put up with the disgrace to which he subjects them. These people prove by their very conduct that the wicked tyrant's low estimate of them was pretty correct: they are indeed as he had thought them to be.

The main cause of these people's succumbing to humiliation is that they are iniquitous. Given this propensity, they are least concerned to find out what is right as distinct from what is wrong, what is just as distinct from unjust, what is honest as distinct from dishonest, and whether truthfulness and honesty and magnanimity are to be valued or falsehood, dishonesty and pettiness. As a result, what really counts are one's own personal interests and for their sake such people are always ready to cooperate with anyone, no matter how evil he might be. They thus yield to any tyrant, accept all possible falsehood and are prepared to suppress every voice that rises in support of the truth.

51. Those who fail to learn any lesson from the tragic end met by Pharaoh's people and who follow in their footsteps will meet the same grievous end. Moreover, they will also serve as an example for those who are able to take heed.

52. It was said earlier in verse 45: 'Ask all Our Messengers whom We sent before you whether We had appointed any deities beside the Merciful One to be worshipped'. As this point was made to the Makkans, 'Abd Al- lah ibn Ziba'rī posed the question: "The Christians who regard Jesus, son of Mary, as God, do they worship him or not? If they do, what is wrong if the Makkans worship their own idols?' On hearing this the crowd of unbelievers burst into laughter and, raising boisterous slogans and mock- ingly insisting for a satisfactory answer to this question if there was any. (Zamakhshari, al-Kashshaf, comments on Surah al-Zukhruf 43: 57.)

Here, the continuity of the revelation was not interrupted to answer the objections raised. However, after completing the issue at hand, attention was paid to the interlocutors' objections.

It is pertinent to note that this incident has been variously reported in works of tafsir, and hence there are disagreements about the matter.

However, reflection over the content of the revelation and the relevant traditions about the incident convince us that the view we have expressed above is correct.

53. That the Prophet Jesus (peace be on him) was an example (of God's infinite power) is a reference to Jesus' birth without a father and the bestowal upon him of miracles which had not been bestowed upon anyone either before or after him. He would make a bird of clay, breathe into it and it would become a living bird. He would give sight to those born blind. He would cure lepers. He would even raise the dead back to life.

The purpose of what is said here is to emphasise that despite Jesus' extraordinary birth and the miracles granted to him, it was wrong to consider him as anything other than God's creature and servant. As for worshipping him, that is absolutely out of the question. He was no more than a servant of God upon whom He had bestowed extraordinary favours, making him an example of His infinite power. (For further details, see Al 'Imran 3, nn. 42-4, Towards Understanding the Qur'an, vol. I, pp. 251-4; al-Nisa' 4, n. 190, vol. II, p. 105; al-Ma'idah 5, nn. 40, 46 and 125-6, vol. II, pp. 149, 152-3 and 203; Maryam 19, nn. 15-22, vol. V, pp. 152-7; al-Anbiya' 21, nn. 88-90, vol. V, pp. 294-5; al-Mu'minun 23, n. 43, vol. VI, pp. 101-2.)

54. Alternatively, this can be translated as follows: '...make some of you give birth to angels.'

55. This may also be translated to mean that it is a source of knowledge about the Hour. This naturally raises the question about identifying the source. For al-Hasan al-Baṣrī and Sa'ïd ibn Jubayr, the reference is to the Qur'an. (Qurțubī, al-Jāmi' li Aḥkām al-Qur'ān, comments on Surah al-Zukhruf 43: 61.) In other words, by studying the Qur'an one can learn about the Hour. However, this interpretation is not borne out by the context. The verse does not contain any clue or hint which would link it with the Qur'ān.

As for other exegetes, they are unanimous in their view that the allusion here is to Jesus, son of Mary. (Tabari, Tafsir, comments on Surah al-Zukhruf 43: 61.) This fits in with the context. Yet one is still faced with the question as to the sense in which Jesus is to be taken as a portent of the Hour or as a means of knowing it. In the opinion of many exegetes, namely 'Abd Allāh ibn 'Abbās, 'Ikrimah, Qatādah, Suddī, Daḥḥāk, Abū al-'Aliyah and Abū Mālik, the reference is to the Second Coming of the Prophet Jesus (peace be on him), which is foretold in several aḥādīth. The verse, therefore, means that when Jesus reappears, this will indicate the approach of the Last Day. (Tabari, Tafsir, comments on Surah al-Zukhruf 43: 61.)

It is, however, hard to agree with these scholars that the verse speaks of the Second Coming of the Prophet Jesus (peace be on him). Besides, this view is also not supported by the latter part of the verse. Jesus' Second Coming may serve as the portent of the Last Day only for the people present at that time. It could not serve this purpose for the Makkan unbelievers. In view of this, the directive to them: 'So be in no doubt concerning it' does not say much.

We are, therefore, inclined to endorse the interpretation of those exegetes who are of the opinion that the reference here is to Jesus' miraculous birth and his extraordinary miracle-making which stand out as proofs in support of the possibility of the Last Day. (Biqā'ī, Nazm al- Durar, comments on Surah al-Zukhruf 43: 61.) What is being said here is that God, Who can cause the birth of a person without a father and Whose servant can breathe life into a bird of clay and revive the dead, can easily resurrect the Makkan unbelievers and, for that matter, all dead people.

56. Satan incites man to disbelieve in the Last Day.

57. Notwithstanding the Christians' flawed concepts, the Prophet Jesus (peace be on him) never claimed to be God or His Son, nor did he ever ask people to worship him. His message was exactly the same as that of the Prophet Muhammad (peace be on him) and all other Prophets. (For further details, see Āl 'Imrān 3, nn. 45-8, Towards Understanding the Qur'ān, vol. I, pp. 254-6; al-Nisa' 4, nn. 213 and 217-18, vol. II, pp. 116-17 and 119; al-Ma'idah 5, nn. 100 and 130, vol. II, pp. 180-1 and 206-7; Maryam 19, nn. 21-3, vol. V, pp. 156-8.)

58. Some of those who opposed Jesus went to such extremes as to accuse him of being an illegitimate child and made concerted efforts towards his crucifixion. On the other hand, some of those whose faith in him exceeded all reasonable limits made him into God's son. Jesus' 'godhead' proved to be a highly complex issue which caused the Christians to split into countless sects. (For further details, see al-Nisa' 4, nn. 211-16, Towards Understanding the Qur'an, vol. II, pp. 116-19; al-Ma'idah 5, nn. 39-40, 101 and 130, vol. II, pp. 148-9, 181-5 and 206-7.)

59. Only those friendships that are rooted in Godliness and righteousness will remain intact in the Hereafter. All other friendships will turn into bitter hostility. Those who are presently cooperating in acts of wickedness and error will blame each other on the Day of Judgement so as to obtain their own exoneration. This point occurs recurrently in the Qur'an. Hence, one should think very carefully and then decide whom to make his friend in this life. In choosing friends one should give serious thought as to whose friendship will be truly beneficial or harmful.

60. Azwaj is used to denote both wives and close companions and friends, This comprehensive word is deliberately employed here to convey both meanings. In other words, true believers will be accompanied by believing wives and believing companions.

61. That is, the angel in charge of Hell.

62. The truth was clearly put before the unbelievers. However, they preferred falsehood. Why should they weep and cry when they are confronted in the Hereafter by the dire consequences of their wrong choices? It is likely that this observation is made by the angel in charge of Hell. Likewise, it is possible that the angel's statement ends with: 'You must stay on in it' and what follows thereafter is an addition by God Himself. In the first case, the Hell-keeper's statement is akin to a government officer's use of 'we' whereby he means that the government did this or issued such and such order.

63. This refers to the conspiracies hatched by the Quraysh chiefs against the Prophet (peace be on him.)

64. The Prophet's denial of anyone being God's son and his refusal to worship those whom the misguided ones worshipped is not on account of any stubbornness on his part. His attitude is rather based on the fact that God has neither any son nor any daughter and that the notions people held in this regard were contrary to reality. Had it been otherwise, he would have been in the forefront of those who worship gods besides the One True God.

65. God is the Lord of the heavens and the earth, there being no separate gods of the heavens and the earth. God's wisdom embraces the whole universe and His knowledge encompasses everything.

66. God is far too exalted to have any partner. All those who exist in the heavens and the earth, be they Prophets, saints, angels, jinns, spirits, stars or planets are all His creation and are bound in service and obedience to Him. It is simply impossible for them to possess any of God's attributes or any of His powers or have any share in His Divinity.

67. Notwithstanding the unbelievers' deification of a host of beings, they will have to confront the One True God after their deaths. Thereafter, they will have to render their accounts in God's court of justice.

68. This observation encompasses several ideas:

(1) Only those who testify to truth out of knowledge will be able to intercede. Those who are taken by men as gods will not be able to do so. As for those who are misguided, they will appear in the Hereafter as culprits.

(2) The ones who intercede will be able to do so only with regard to those who had consciously testified to the truth. They will not recommend anyone who had rejected the truth. They will not be authorised to do so even for those who uttered without thinking: 'I testify that there is no god besides God,' yet who kept serving and worshipping others than the One True God. (3) Those who claim that their idols enjoy such power and authority that they will secure the deliverance of everyone, irrespective of their beliefs and deeds, are in gross error. No one enjoys such power. If anyone claims to have such absolute power of intercession, he should produce proof of the same. Since no one is authorised to do so, it is the height of ignorance and self- deception to entertain such a baseless notion.

The verse also lays down two important principles: (a) A testimony to truth without knowledge may be acceptable in this life. However, God does not admit it. Anyone who utters the Islamic creedal statement testifying to the Oneness of God and the Messengership of the Prophet Muḥammad (peace be on him), will be considered a Muslim in this life unless he publicly indulges in acts of unbelief. However, God will reckon only those as true believers who consciously recognise the implications and pre-requisites of their faith and of Islam's basic creedal statement. (b) Knowledge is central to evidence. Without knowledge, one's testimony will not be admitted. This truth comes out from the Prophet's observation which he made while addressing a witness: 'If you have witnessed this happening as you see the sun, you may go ahead with your testimony. Otherwise, you should not'. (Jaṣṣās, Aḥkām al-Qur'an, comments on Surah al-Zukhruf 43: 86.)

69. This verse is open to two meanings: (i) If the unbelievers are asked: who is their Creator, they say that God is their Creator. (ii) If they are asked: who is the Creator of their deities, they still say that the Creator of their deities is God.

70. This is one of the most difficult verses of the Qur'an since it involves a difficult question of syntax. This concerns the meaning of the wa preceding qilihi and its relationship with the preceding verses. Though several opinions have been expressed, none seems to me fully satisfactory. (See Zamakhsharī, al-Kashshaf, comments on Surah al-Zukhruf 43:88). In my opinion, the soundest view is that which is implicit in Shah 'Abd al-Qadir's translation of the verse. According to him, wa here is not used as a conjunctive but rather in the sense of an oath and is related to fa annā yu'fakun and the pronoun in the word qilihi refers to the Prophet (peace be on him).

This is also borne out by verse 88 of the surah. The Prophet (peace be on him) observes that the unbelievers refuse to believe. In light of the above, the verse means: 'I swear by this statement of the Prophet (peace be on him): "O Lord, these are a people not wont to believe"’; that is, they are so deluded that although they acknowledge God alone to be the Creator of their deities, nonetheless they still insist on worshipping creatures other than the Creator.

The purpose of swearing by this saying of the Prophet (peace be on him) is to underscore those people's attitude. It clearly shows that they are utterly stubborn and that their foolishness is evident from their own ad- mission. Such an obviously unreasonable attitude can only be adopted by those who have clearly decided not to believe. In other words, the Prophet's words about their strong disposition against belief are quite true.

71. The believers should not react to their opponents' harsh words or the scornful and mocking statements by cursing them or hurling harsh words back at them. Instead, they should simply greet them with 'peace' and part from their company.