1. As to the oath here concerning the 'Clear Book', this has already been explained by us in Surah al-Zukhruf. (See Sūrah 43, n. 1 above.) It is emphasised that it is God, and not the Prophet Muhammad (peace be on him), Who has authored the Qur'an. This truth does not stand in need of any external proof. The Qur'an itself sufficiently proves this. An additional observation made here is that the Qur'an was sent down on a blessed night. It was an auspicious moment for mankind when God decided to send this Book in order to awaken and arouse those immersed in heedlessness. Some of those who have no awareness of what is good from what is bad consider this Book to be a sheer misfortune that has struck them. Such people are eager to somehow get rid of its fetters. The fact, however, remains that it was a highly blessed moment for all mankind when God decided to send this Book so as to shake people out of their negligence.

According to some Qur'ānic commentators, the word 'night' in the verse has to be understood literally. In other words, the phenomenon of the Qur'an's revelation commenced on that particular night. Others take it to mean that the whole of the Qur'an was transmitted on that night from Umm al-Kitāb and entrusted to the angels who were charged with bringing it down to the Prophet (peace be on him.) It was, however, transmitted to the Prophet (peace be on him) piecemeal, as and when needed, over a period of 23 years. (Zamakhsharī, al-Kashshäf, comments on Surah al-Dukhan 44: 3.) As to what truly happened on that occasion, God knows best.

Some scholars are of the opinion that reference here is made to the blessed night which has been called Laylat al-Qadr in Surah al-Qadr (Surah 97.) It is further clarified in the Qur'an that it was a Ramaḍān night (see al-Baqarah 2: 185).

2. Use of the expression amr ḥakīm in the verse signifies two things: (i) that God's commands are characterised by wisdom, admitting of no lapse or imperfection; and (ii) that those commands are so well-conceived and solid that none has the power to alter them.

3. The same point is made in Surah al-Qadr (Surah 97), where it is stated that angels and Gabriel descend with the permission of their Lord with all kinds of decrees (Surah al-Qadr 97: 4.) One, thus, learns that on that particular night God decides the fates of individuals and communities and passes on His decrees to the angels for execution.

Among exegetes, 'Ikrimah strongly holds the view that this alludes to the night of 15th Sha'ban because some aḥadīth say as much about that night. (Tabari, Tafsir, comments on Surah al-Dukhan 44: 4.) However, 'Abd Allah ibn 'Abbas, 'Abd Allah ibn 'Umar, Mujahid, Qatadah, al-Hasan al- Başri, Sa'id ibn Jubayr, Ibn Zayd, Abū Mālik, Daḥḥāk and several other Qur'ānic scholars identify it with the laylat al-qadr of Ramaḍān on the grounds that this is what the Qur'an itself says. (Tabari, Tafsir, comments on Surah al-Dukhan 44: 3-4.) It is evident that when something is explicitly stated in the Qur'an, one cannot hold a variant opinion on the basis of solitary traditions. According to Ibn Kathir, 'Uthman ibn Muhammad's report which Imam al-Zuhrī has related that God decrees on that night all matters from Sha'ban of one year till the next is only a mursal tradition, and such traditions cannot be taken into account when we find them opposed to clear texts. (Ibn Kathir, Tafsir, comments on Surah al-Dukhan 44: 3.) 'According to Abu Bakr ibn al-'Arabi, no ḥadīth concerning the excellence of the night of 15th Sha'ban nor about the fact that the fate of people is decided on that night is reliable and hence no attention need be paid to such traditions', (Ibn al-'Arabi, Aḥkām al-Qur'ān, comments on Surah al-Dukhān 44: 3.)

4. It was not only a part of God's Wisdom but also of His Mercy and Compassion to send a Messenger along with a Book to mankind. Being the Lord of mankind, God is bound to guide them by providing them with sound knowledge. He caters not only to the sustenance of man's body but also his soul. The knowledge imparted by God helps man distinguish truth from falsehood so that he may not be lost in darkness and keep groping about in it.

5. These two attributes of God are specifically mentioned in this context in order to draw man's attention to the fact that He alone can guide him to the Straight Way. This because God alone encompasses all facts. Were a single human being or all human beings taken together to decide what should be the way of life for mankind there is no guarantee that their decisions would be sound or correct. The reason is that even the totality of human beings would be short of becoming All-Hearing and All-Seeing as each of them separately is not all-hearing and all-seeing. Human beings cannot encompass all facts, which is a prerequisite for deciding what is the appropriate way of life for mankind. God alone has the knowledge needed for this for He is All-Hearing and All-Knowing. Thus, only He can lay down what constitutes true guidance as distinguished from error, and what is good as distinct from evil.

6. The Arabs recognised God to be the Lord (that is, the Owner and Provider) of the universe as a whole and of every part of it. They are, therefore, told that if they truly believe in this, they should also recognise that it is part of God's mercy and wisdom that He should raise Messengers and send Books for mankind's guidance. Being the Lord of human beings, God is bound to guide them and they, being His servants, are expected to follow His guidance and to willingly surrender themselves to His commands.

7. That is, the true deity to whom every kind of service and worship is exclusively due.

8. This proves that neither is there nor can there be any deity besides the One True God. It defies common sense and logic that man should serve and worship others while God alone has brought him into being by putting life into lifeless material. It is He alone Who decides when to grant life to someone and when to bring it to an end.

9. Implicit in this is the subtle message that God is the Lord of their ancestors as well. Their ancestors had done no good in worshipping others besides Him. What is appropriate now is that they should no longer follow in the footsteps of their misguided ancestors. In the first instance, their ancestors should have served the One True Lord. Now, it is the duty of their descendants to abandon the polytheism of their forefathers and turn to God alone, for He alone is their Lord.

10. Here an important truth is succinctly stated: even the hearts of atheists and polytheists occasionally tell them that their position contains some basic flaw, be it one or another. An atheist might also be quite diehard in denying the existence of God. Nevertheless, there are moments when he realises the astounding order of the universe, which embraces everything from an atom to vast galaxies and from a blade of grass to the creation of human beings. This is so replete with wisdom and purposefulness that it could never have been there had there been no wise Creator behind it. The same also holds true for the diehard polytheist. It is occasionally evident to him in the depths of his heart that there is no justification to associate his deities with God. This inner voice of his heart, however, does not always lead the atheist to affirm belief in God or the polytheist to affirm the oneness of the Deity. At the same time this realisation prevents them from being fully satisfied with their atheism or polytheism. The religious position of atheists and polytheists is essentially one based on doubt and uncertainty rather than on conviction and faith.

This raises the question: why does their inner dissatisfaction with atheism or polytheism not lead them to embrace faith? Why do they not undertake a quest for truth which would lead them to firm faith? Explanation as to why it is so lies in the fact that such people do not take the issue of faith with the necessary seriousness. Their only interest lies in this world and in its benefits and pleasures. They, therefore, devote themselves wholly to worldly pursuits. For them, the issue of faith is, at most, something peripheral and to which they pay no serious attention. As for religious rituals, they observe them as a part of their socio-cultural etiquettes. They are not truly keen, doctrinally speaking, as regards their polytheism or atheism. The issue of truth or of deviation from it in matters of religious belief does not seriously bother them. As a result, they are not concerned with what the consequences of having sound beliefs are, or alternatively, of deviant ones. It is worldly acquisitions and worldly pleasures that they truly care for and for the sake of which they devote their physical and mental energy. As for religious belief and practice, they are for them a source of mental amusement. Hence, they hardly devote any time to serious reflection over them. Religious rites are also performed because of the amusement they provide. If they engage in discussions about matters like atheism, they do so for the sake of mental recreation. No one is ready to spare a few precious moments from his worldly pursuits to seriously pause and consider whether he is following the truth or has turned away from it, and if that is the case, what the consequences of his deviation are.

11. The Prophet (peace be on him) is here called rasul mubīn. This expression could mean two things: (i) that his superb morals and manners, his unblemished conduct and his excellent achievements proved beyond every shadow of doubt that he was God's true Messenger; and (ii) that he expounds the Truth making it unequivocally clear.

12. The unbelievers tried to undermine the Prophet's position by saying on his behalf that he himself was a man of quite ordinary abilities and that the Qur'an was the result of the assistance he received from some very sharp-witted people who composed its verses. They considered the Prophet (peace be on him) to be a simpleton, as mediocre, someone who only rehearsed to his people the verses he had been taught by others. They portrayed him as the one who had become the target of popular tirade and hostility while the true authors of the Qur'ān smugly and gleefully watched events as they unfolded. Such people were in the habit of dismissing serious matters and then tossing comical remarks about the same. They neither took note of the brilliant reasoning enshrined in the Qur'an, nor did they take into account the unparalleled moral stature of the Prophet (peace be on him). Nor did they realise that the allegations his opponents commonly made against him were nothing more than rubbish. It is obvious that had others been forging the Qur'anic verses and passing them on to the Prophet (peace be on him) for onward transmission, he could not have kept this hidden from the likes of people like Khidijah, Abu Bakr, 'Ali and Zayd ibn Ḥārithah and the other early Muslims who were extremely close to him and were virtually always around him. Moreover, how did it happen that these people were ardently devoted to the Prophet (peace be on him)? Had some other people been passing on religious teachings to him, then surely they would have been among his foremost opponents.

13. Qur'ānic commentators, including some Companions, are fairly divided as regards the import of these verses. Masruq, a disciple of 'Abd Allah ibn Mas'ud, says: 'Once we found an orator speaking in a mosque at Kufah. He recited verse 10 of Surah al-Dukhān and explained it by saying that it speaks of the smoke which will appear on the Last Day that will render all unbelievers and hypocrites blind and deaf. As for believers, they will only be slightly affected by it as they have been stricken by the common cold.' When we later related this to Ibn Mas'ud, he was shocked. He said to us: 'An ignorant person should better consult those who know. When the Quraysh grew in their opposition to Islam, the Prophet (peace be on him) prayed to God to aid him by causing a famine similar to the one which took place in the days of the Prophet Joseph (peace be on him). As a result of his prayer, there took place a severe famine which forced the Makkans to subsist on bones, skin and carcasses. This calamity affected all such that when anyone turned his gaze upwards at this time, all he could see was smoke.' Eventually, Abū Sufyān approached the Prophet (peace be on him), invoked ties of kinship, and pleaded that he should pray to God to bring an end to the famine from which his people were starving. During those days the Quraysh openly said that if this scourge ended, they would embrace faith. The present verses refer to this.

As to the statement that 'We shall seize them with a mighty seizing' (verse 16), it refers to the affliction that seized the unbelievers on the occasion of the Battle of Badr. Ahmad ibn Hanbal, Bukhārī, Tirmidhi, Nasa'i, Ibn Jarir al-Ṭabārī and Ibn Abi Ḥātim have narrated Masruq's traditions with several chains. (Aḥmad ibn Hanbal, Musnad, narrated by 'Abd Allah ibn Mas'ud; Bukhārī, Kitāb al-Jumu'ah, Bab Du'a' al-Nabī Ṣallā Allah 'alayhi wa sallam Ij'alhã 'alayhim Sinin ka Sinin Yusuf; Tirmidhi, Kitāb Tafsir al-Qur'ān 'an Rasul Allāh Ṣallă Allāh 'alayhi wa Sallam, Bāb wa min Surah al-Dukhān; Nasā'ī, al-Sunan al-Kubrā, Kitāb al-Tafsir, Bāb Surah al- Dukhan Qawluhu Ta'ālā Yawm Ta'tī al-Samā' bi Dukhān Mubīn; Țabari,Tafsir, comments on Surah al-Dukhān 44: 10.) Apart from Masruq, Ibrāhīm al- Nakha'i, Qatadah, 'Āṣim and 'Amir also endorse that 'Abd Allah ibn Mas'ud offered the above interpretation. (Tabarī, Tafsir, comments on Surah al-Dukhan 44: 10) His interpretation also enjoys the support of the following Successors: Mujahid, Qatādah, Abū al-'Aliyah, Muqātil, Daḥḥāk and 'Aṭīyah al-'Awfi, (Tabari, Tafsir, comments on Surah al- Dukhan 44: 10.)

Conversely, 'Ali, 'Abd Allah ibn 'Umar and 'Abd Allah ibn 'Abbās maintain that these verses refer to a time close to the Last Day. (Qurtubi, al-Jami' li Ahkam al-Qur'ān, comments on Surah al-Dukhān 44: 10.) A smoke will then envelope the whole earth. This interpretation is further reinforced by the traditions narrated on the Prophet's authority. Ḥudhayfah ibn Usayd al-Ghifārī states: 'Once while we were discussing the Last Day, the Prophet (peace be on him) joined us. He informed us of its following ten signs which will appear in quick succession, and which will mark the approach of the Last Day: the sun rising in the west, the smoke, the beast, the appearance of Gog and Magog, the descent of Jesus son of Mary, the caving of the earth in the east, in the west and in the Arabian Peninsula, and the breaking out of a fire in Aden which will drive people along.' (Muslim, Kitāb al-Fitan wa Ashrat al-Sa'ah, Bāb fi al-Ayat al-Lati Takün qabl al-Sa'ah.) This is reinforced by Abū Mālik al-Ash'ari's tradition cited by Ibn Jarir al-Tabarī and al-Tabarānī. (Tabari, Tafsir, comments on Surah al-Dukhan 44: 10; Tabarī Ţabarānī, al-Mu'jam al-Kabir, narrated by Abū Mālik al-Ash'arī) Abū Sa'id al-Khudri's tradition, recounted by Ibn Abi Ḥātim, makes the same point. (Ibn Abi Ḥātim, Tafsir, comments on Surah al-Dukhan 44: 10.) These traditions state that the Prophet (peace be on him) spoke of the smoke as a sign of the Last Day. He also said that believers will be affected lightly by this smoke, in the same way as one suffers from a common cold. Conversely, the smoke will totally overwhelm the unbelievers.

On closely studying these verses one can reconcile these two interpretations. As to the version offered by 'Abd Allah ibn Mas'ud, it is true that the Prophet's prayer had led to famine in Makkah which had greatly mortified the unbelievers. They had then requested that he pray to God to bring an end to it. The Qur'an alludes to the same at several places. (See al-An'am 6, n. 29, Towards Understanding the Qur'an, vol. II, pp. 231-3; al-A'raf 7, n. 77, vol. III, pp. 59-60; Yūnus 10, nn. 14, 15 and 29, vol. IV, pp. 14-16 and 26-7; al-Mu'minun 23, n. 72, vol. VI, 116-17.) It appears that all these verses refer to one and the same matter. What is described did happen during the Prophet's days and the signs of the Hereafter have nothing to do with it. 'Abd Allah ibn Mas'ud's interpretation, therefore, seems to be in order. However, that part of his statement which says that the smoke appeared during the Prophet's time is not correct. This is neither borne out by the Qur'anic text nor by aḥadīth. The Qur'ān pointedly mentions that the smoke will overwhelm mankind and the Makkan unbelievers are asked to wait for that day. In other words, the thrust of the passage is that if they do not take any heed from the Prophet's preaching, or from the note of warning served by the famine, they should better wait for the Last Day. The truth will then dawn upon them. For the smoke is one of the signs of the Last Day.

This point is mentioned in several aḥadīth as well. It is somewhat surprising, therefore, that some Qur'anic scholars supported Ibn Mas'ud's view in totality whilst others rejected it in totality. Actually, his view is partly sound and partly incorrect.

14. When the expression karim is used with regard to a fellow human being, it signifies his excellent conduct and admirable traits. It is not, however, used for an ordinary person.

15. It needs to be understood at the very outset that the Prophet Moses' observations, which are recounted here, do not form part of a single discourse. Rather, he made these observations over a period of time on different occasions while addressing Pharaoh and his courtiers. A summary of his speeches directed at them is stated in the present passage. (For a detailed study, see al-A'raf 7: 103-37, nn. 83-97, Towards Understanding the Qur'an, vol. III, pp. 63-73; Yūnus 10: 75-92, nn. 72-93, vol. IV, pp. 54-64; Ta Ḥā 20: 47-76, nn. 18a-52, vol. V, pp. 190-206; al-Shu'ara' 26: 10-66, nn. 7-49, vol. VII, pp. 55-74; al-Naml 27: 7-14, nn. 8-17, vol. VII, pp. 138-44; al-Qaşaş 28, nn. 46-56, vol. VII, pp. 217-22; al-Mu'min 40: 23-46, and al-Zukhruf 43: 48-56, along with their explanatory notes above.)

16. The Prophet Moses (peace be on him) demanded that Pharaoh deliver the Children of Israel to him. This demand is also mentioned in al-A'raf 7: 105; Tā Hā 20: 47, and al-Shu'ara' 26: 17. 'Abd Allah ibn 'Abbās, however, offers the following alternative rendering: 'O servants of Allah! Fulfil your obligations to me'. In other words, he asked them to believe in him and follow the guidance he had communicated to them. (Tabari, Tafsir, comments on Surah al-Dukhan 44: 10.) The assertion that he was a trustworthy Messenger for them is in keeping with this latter interpretation.

17. Moses is a trustworthy Messenger insofar as he does not mix up any extraneous thing with revelation. He is also not prompted by any selfish motive or interest in fabricating commands and then ascribing them to God; he only faithfully conveys what God communicates to him through revelation. It is worth clarifying that the Prophet Moses (peace be on him) made these observations at a time when he commenced preaching his message.

18. This means that their defiance of the Prophet (peace be on him) was, in fact, defiance of God. This because his teachings which irked them were from God rather than from him, teachings which he related in his capacity as God's Messenger. As for their doubt about whether Moses (peace be on him) was a genuine Messenger, he presented a series of miracles which conclusively proved that he certainly was a Messenger of God. Indeed, he presented not one but a whole series of miracles commencing from the time of his appearance in Pharaoh's court. When they rejected one miracle, he came to them with another. (For details, see al-Zukhruf 43, nn. 42-3 above.)

19. This relates to the period when Pharaoh adamantly rejected the Prophet Moses' miracles. However, the Egyptians, both the elites and the commoners, were greatly impressed by these miracles, which posed a serious threat to Pharaoh. In sheer desperation, Pharaoh spoke disparagingly about the Prophet Moses (peace be on him) (as mentioned in al-Zukhruf 43: 51-3.) As Pharaoh grew more alarmed, he began to plot Moses' assassination. On learning about Pharaoh's impious designs, the Prophet Moses (peace be on him) remarked: 'I have taken refuge with my Lord and your Lord against everyone who waxes arrogant and does not believe in the Day of Reckoning,' (al-Mu'min 40: 27.) Pharaoh's panic is also graphically described in al-Zukhruf 43: 51 and 53, (see also al-Zukhruf 43, nn. 45-9), in speaking of his taking refuge with God, the Prophet Moses (peace be on him) made it clear to Pharaoh and his entourage that they could not harm him. Rather, it was in their own interests not to launch any violent offensive against him. They may, if they so choose, disregard his message. However, if they tried to assassinate him, they would face terrible consequences of the same.

20. This constitutes the Prophet Moses' last and final submission to God. He clearly declared that Pharaoh's people were diehard criminals who did not deserve any further forbearance or respite. This amounted to saying that the time had come for God to make a final decision about them.

21. This refers to all believers, regardless of whether they were Israelites or the Copts who had become Muslims during the period commencing from the Prophet Joseph's time to the advent of the Prophet Moses (peace be on him) or the Egyptians who had embraced faith after witnessing the miracles performed by the Prophet Moses (peace be on him). (For further details, see Yusuf 12, n. 68, Towards Understanding the Qur'an, vol. IV, pp. 205-6.)

22. This was the preliminary directive to migrate that was given to the Prophet Moses (peace be on him.) For further details, see Țā Hā 20, n. 53, Towards Understanding the Qur'ān, vol. V, pp. 206-7; al-Shu'ara' 26: 52-66, nn. 39-47, vol. VII, pp. 68-73.

23. This command was issued when the Prophet Moses (peace be on him) had crossed the sea along with his followers. He wanted to strike his rod again so that Pharaoh's pursuing army might not be able to cross the sea. He was, however, asked not to do so and to let Pharaoh and his army enter the dry passage created in the sea, for then they would be drowned soon thereafter. (For further details, see Țā Hā 20, nn. 53-4, Towards Understanding the Qur'an,vol. V, pp. 206-7; al-Shu'ara' 26, n. 47, vol. VII, pp. 72-3.)

24. According to al-Hasan al-Baṣrī, the reference here is to the Children of Israel whom God made to inherit Egypt after the destruction of Phar- aoh's people. According to Qatadah, however, the reference is to another people who were settled in Egypt after the Pharaonites were destroyed. Since it is not recorded in any historical source that the Children of Is- rael ever returned to Egypt after the exodus, the later Qur'ānic exegetes have remained divided on this point. (Ālūsī, Rūḥ al-Ma'ānī, comments on Surah al-Dukhan 44: 28.) (For a detailed discussion, see al-Shu'arā' 26, n. 45, Towards Understanding the Qur'ān, vol. VII, pp. 71-2.)

25. When Pharaoh and his people were rulers, they exulted in their power and glory. They were also magnified and eulogised by their courtiers. Their sycophantic entourage projected them as the high and mighty ones who had done numberless favours to all. However, when they were destroyed, no one lamented their destruction. Rather, people were relieved at these tyrants' fall. Since Pharaoh had not treated anyone kindly, no one mourned his drowning. Since he did not care to please God, those in the heavenly realm too did not mourn the disaster that had overtaken him. As long as God had granted them respite, they abused it to exploit and oppress their fellow beings. When their crimes exceeded all limits, they were cast aside like a heap of rubbish.

26. Pharaoh himself was the source of their disgrace. It was on account of him that his people were subjected to a series of disasters.

27. The statement about Pharaoh that 'he was the most prodigal among the prodigals' contains a subtle taunt at the Quraysh chiefs. Insofar as exceeding the appropriate limits of creatureliness is concerned, Pharaoh was a mighty emperor who impudently lay claim to Divinity. Ultimately, he was destroyed. The Quraysh chiefs stand no chance whatsoever of remaining unscathed if God's scourge strikes them. As we know, the stature of the Quraysh bore no comparison to that of Pharaoh and his people.

28. God knew the weaknesses and strengths of the Children of Israel. They were the best people available at that time to shoulder the responsibility of preaching His message.

29. For details, see al-Baqarah 2: 49-73, nn. 64-85, vol. I, pp. 73-84; al- Nisā 4: 153-61, nn. 182-99, Towards Understanding the Qur'ān, vol. II, pp. 103-11; al-Ma'idah 5: 20-6, nn. 42-7, vol. II, pp. 150-3; al-A′rāf 7: 137-71, nn. 97-132, vol. III, pp. 73-96 and Țā Hā 20: 80-98, nn. 56-74, vol. V, pp. 210-22.

30. The unbelievers thought that death would mark the end of their existence for they did not believe in the Afterlife. Use of the expression 'first death', however, does not necessarily mean that they believed that another death would take place in the future. When we say someone has had their first child this does not necessarily mean that they will have a second one. What it rather implies is the negation of the birth of any child before the present one.

31. The argument underlying their rejection of the Hereafter was that they had never seen anyone from among the dead come back to life. They, therefore, said to the Prophet (peace be on him) that if human beings were going to return to life, he should bring back their deceased ancestors from, their graves so that they might affirm that there is a second life. They regarded this as a weighty argument in support of their standpoint on the question of life after death. In fact, however, it holds no water. For the Prophet (peace be on him) had never claimed that the dead would be brought back to life in this world. Nor had any Muslim contended that he would resurrect the dead.

32. Tubba' was the title of the Himyarite kings. These kings represented a branch of the people of Saba'. (Tubba' seems to be a title similar to the titles Caesar, Chosroes and Pharaoh.) In 115 B.C. the Tubba' established their rule over Saba' and reigned supreme there till 300 C.E. They were acclaimed for centuries all over Arabia for their greatness. (For further details, see Saba' 34, n. 37, Towards Understanding the Qur'an, vol. IX, pp. 178-83.)

33. This constitutes the first rejoinder to the unbelievers' objection. In essence, it says that if a person, a group of people or a nation rejects the idea of the Hereafter, then this inevitably gives rise to immoral behaviour. This because disbelief in the Hereafter has a definitely adverse effect on human morality. History bears out that those who rejected the Hereafter were eventually destroyed.

There remains the question posed by the Qur'an: 'Are those better or the people of Tubba' and those who went before them?' It should be realised that in terms of material prosperity, greatness and glory the Quraysh were way behind the people of Tubba', Saba' or Pharaoh and several other peoples. Notwithstanding this, the affluence and worldly glory of these peoples could not avert the evil consequences of their moral degeneration. Thus, in view of man's historical record, the Makkan unbelievers, with their meagre resources, stood no chance of survival. (For further details, see Saba' 34, nn. 25 and 36, Towards Understanding the Qur'an, vol. IX, pp. 173-4, 178.)

34. This is the second rejoinder to the unbelievers' objection. The fact is that whoever denies the Afterlife and Divine recompense considers this universe no more than sport and play, and its Creator no more than a silly child. Accordingly, he thinks that life will come to naught after he did whatever he liked during his lifespan and that he will face no consequences for his deeds. The fact, however, is that the universe has been brought into existence by the All-Wise Creator and such a Creator cannot be expected to indulge in something altogether vain and purposeless. The Qur'an adduces this argument at several places. (See al-An'am 6, n. 46, Towards Understanding the Qur'ān, vol. II, pp. 243-4; Yūnus 10, n. 10-11, vol. IV, pp. 9-11; al-Anbiyā' 21, nn. 15-17, vol. V, pp. 257-8; al-Mu'minun 23, nn. 101-2, vol. VI, pp. 128-9; al-Rūm 30, n. 4-10, vol. VIII, pp. 75-9.)

35. This is said in answer to the unbelievers' demand: 'Bring back to us our fathers if you are truthful.' In response they are told that the Afterlife is far more grave a matter than an entertaining public show whereby the dead are taken out of their graves and brought back to life and put on public display. The Lord of the universe has preordained the Day of Resurrection. On that Day, everyone will be brought back to life and be made to stand before God Who will thereafter pronounce His judgement about them. All this will happen on that appointed Day, irrespective of whether anyone accepts the reality of that Day or not. However, if people do accept it, this is in their own interest for it will help them prepare for that great event. Conversely, they will end up as utter losers. This because they will have wasted the opportunity that has been granted to them. They wallowed in the wrong belief that this worldly life is all that there is. They mistakenly believe that after a person dies all things will end and he will face no consequences for his good or bad deeds.

36. Mawla denotes a supporter or guardian who comes to someone's aid or support out of consideration for his relationship with that person, be it one of kinship, friendship or any other.

37. This vividly depicts the state of affairs obtaining on the Day of Judgement. No one's help or support will be effective in rescuing a culprit or lightening his punishment. On that Day, God alone will exercise all power and authority and no one will be able to prevent Him from enforcing His judgement. Also, no one will have the power to prevail upon Him. It will be God's exclusive discretion to spare someone from punishment or to award him a light punishment out of His mercy. True, since God is Most Merciful, mercy will be the hallmark of His judgement.

Nonetheless, God's judgement will be strictly enforced. This is followed by an account of those who will be pronounced guilty on the Day of Judgement. In contrast, those who feared God during their lives and shunned disobedience of Him will be granted abundant reward.

38. For a detailed note on zaqqum see al-Saffat 37, n. 34, Towards Under- standing the Qur'an, vol. IX, p. 293.

39. The word al-muhl carries the following meanings: molten metal, pus, blood, molten tar-coal and dregs of oil or lava. (al-Rāzī, al-Tafsir al- Kabir, comments on Surah al-Dukhan 44: 43) It appears that the juice of the zaqqum tree will be like dregs of oil.

40. Quite different will be the state of the God-fearing who will be in a 'secure place' which will be characterised by perfect peace and tranquillity and will be free of sorrow, grief, worry, fear, danger, hardship and suffering. The Prophet (peace be on him) said: "The inmates of Paradise will be told that they will always enjoy sound health and will never fall ill.

Likewise, they will live for ever and will never die. They will enjoy eternal prosperity and will never be afflicted with any adversity. They will enjoy eternal youth and will never grow old'. (Muslim, Kitāb al-Jannah wa Şifah Na'imiha wa Ahliha, Bāb fi Dawām Na'īm Ahl al-Jannah).

41. Sundus and istabraq respectively denote fine and thick silken fabric.

42. Hur is the plural form of hawra' and signifies in Arabic a fair- complexioned woman. As for 'in, it is the plural form of 'ayna' and is used to describe women with large eyes. (For further details, see al-Ṣäffat 37, nn. 28-9, Towards Understanding the Qur'an, vol. IX, p. 291.)

43. The inmates of Paradise will be free to obtain whatever they wish. They will ask their attendants to provide them with whatever they want and the same will be immediately be brought to them. Even in one's own home, one cannot freely get all one wants for one has to pay and arrange for it. In Paradise, however, people will be free to have anything on an unlimited scale. Nor will there be any chance that supplies will be exhausted.

44. Two points contained within the verse are noteworthy: (i) After an account of the bounties of Paradise, deliverance from Hell is specifically mentioned. It is obvious that one values the reward of one's obedience more when one comes to know the punishment of disobedience. This also gives one the additional satisfaction of having avoided a terrible punishment. (ii) God ascribes to His grace that some people will enter Paradise and will, thus, be safe from the Hellfire. This is stated so as to bring home to them the truth that no one can attain success unless they are aided by God's grace. It is an altogether different point that one will be rewarded for one's good deeds. Let it be realised that one is inspired to do good only by God's grace. Moreover, even the best deed is not absolutely free from imperfection. God, out of His grace, accepts man's efforts and confers rewards upon him. Were God to take man strictly to account, no one would be able to enter Paradise by dint of his good deeds alone. An observation made by the Prophet (peace be on him) further amplifies this point: 'Do good deeds to the best of your ability. However, know that no one will be admitted to Paradise only on the basis of his record of deeds'. When those who were present asked the Prophet (peace be on him) whether that applied to him as well, he replied: 'Yes, I too will not enter Paradise by dint of my deeds unless God covers me with His Mercy. Only God's Mercy will help me gain entry into it.' (Ibn Kathir, Tafsir, comments on Surah al-Dukhan 44: 57.)

45. If the people concerned refuse to pay any heed to admonition, they should look forward to the doom that will overtake them. Likewise, the Prophet's adversaries too should wait and see how resplendent the finale of his mission will be.