1. The expression tabāraka is an intensive from of barakah. The latter connotes glory and greatness, growth and abundance, permanence and multitudes of goodness. It is used in its intensive form 'tabāraka', signifying that God is infinitely blessed and great, and is superior to everyone beside Himself in His being, attributes, and accomplishments. He is the source of boundless blessings and goodness. Moreover, His perfect accomplishments are forever. (For further details see Towards Understanding the Qur'an, vol. III, Surah al-A'raf 7: n. 43. pp. 34-35; vol. VI, Surah al-Mu'minün 23: n. 14, p. 88 and vol. VII, Surah al-Furqan 25: nn. 1 and 19, pp. 3-4 and 12-13).
2. As the expression al-mulk is employed here in an absolute sense, the reference is not to some dominion in a limited context. Rather, it stands for God's total control over all that exists. That "in Whose hand is the dominion" does not imply that He possesses a hand in a physical, literal sense. It is used metaphorically in order to convey the idea of His total control, in which no one has any share.
3. God can do whatever He pleases. There is no way to strip Him of His power or to prevent Him from doing what He wills.
4. The purpose underlying the whole system of mankind's life and death is to test and ascertain as to who are the best in their deeds. This brief sentence draws attention to several truths. First, it is God alone Who gives life and death. None other than Him can grant life. Nor can anyone else bring about death. Secondly, man is granted free will, to choose between doing good or evil. Therefore, man's life and death is not without purpose. Man's Creator has placed him on the earth in order to test him. His life in this world represents the duration of his test while death signifies the end of its duration. Thirdly, because of the test, God has provided everyone with an opportunity to do good or evil. This will eventually establish what kind of person he is. Fourthly, God, being man's Creator, will adjudge who did good and who did evil. Those appearing in this test are not entitled to set the standards of good and evil. God, Who has set the test, will decide this as well. So, those aspiring for success in this test, should find out what criteria have been set by their Creator for good deeds. Fifthly, the word test itself alludes that man will be recompensed according to his performance in the test. Without the component of recompense, a test loses its meaning and purpose.
5. It is open to two meanings and both are intended. At one level, the message conveyed is that God, notwithstanding, being Most Irresistible and Overwhelming, is extremely Merciful and Affectionate towards His creatures. He is not a cruel and hard task master. The other meaning is that He has every power to punish the culprits. No one has the strength to escape His punishment. However, He forgives those who repent for their misdeeds, refrain from evil, and seek His forgiveness.
6. For details see Towards Understanding the Qur'an, vol. I, Surah al- Baqarah, 2: n. 34, p. 58; vol. IV, Surah al-Ra'd 13: n. 2, pp. 219-220; Surah al-Hijr 15: n. 8, pp. 284-285; vol. VI, Surah al-Hajj 22: n. 113, p. 64, and Surah al-Mu'minūn 23: n. 15, p. 89; vol. IX, Surah al-Ṣāffāt 37: n. 5, p. 282 and Surah al-Mu'min 40: n. 90.
7. The word tafawut means imbalance, incongruity, and lack of coordination. The verse asserts that one cannot detect any discordance, irregularity, or incoherence in the whole universe. There is nothing discordant in the universe created by God. All of its components are interconnected and stand out for their sense of proportion and balance.
8. The word futur denotes a crack, rift, fissure, cleaving, or breaking apart. The verse means that the whole universe is so well-knit together and everything in it, from a particle on earth to the enormous galaxies, is so coherent and so well connected that no matter how hard one might try, one can find neither any flaw nor any crack in the system. (For further details see Surah Qaf 50: n. 8)
9. "The lower heaven" denotes the heaven whose stars and planets can be observed with the naked eye, without recourse to any astronomical instrument. The farther heaven, however, can be seen only with tools such as a telescope. Then there are heavens still at a further distance to which man does not have access, even with the help of the most powerful astronomical instruments.
10. The use of the Qur'ānic expression, maṣābīḥ, highlights the glory of these heavenly lamps. The verse declares that it is not created by God as a dark, desolate universe. On the contrary, it is profusely adorned with stars whose brightness and lustre in the darkness of night baffles the onlooker.
11. This does not mean that the devils are struck with these stars. Nor does it imply that meteorites are there only for shooting the devils. What is emphasised is that the constant and consistent movement of countless meteors in space and their frequent raining, striking the earth with tremendous speed, obstruct the earthly devils from ascending to the heavens. If they ever try, the meteorites drive them away. The above point is made because the soothsayers claimed and the Arabs believed that they exercised control over the devils or maintained some rapport with them. Further, they asserted that the devils bring them news of the unseen, enabling them to foretell the destiny of people. The Qur'ān therefore repeatedly rules out the ascent of the devils to the heavens and their eavesdropping. (For details see Towards Understanding the Qur'an, vol. IV, Surah al-Hijr 15: nn. 9-12, pp. 285-286 and vol. IX, Surah al-Ṣäffat 37: nn. 6-7, pp. 282-283.)
As to the true nature of these meteorites, nothing can be said with certainty as human knowledge and research so far seems insufficient. In the light of the available information, and on the basis of the observation of meteors fallen on earth, scientists opine that these are found wandering in outer space and, at times, are drawn by earth's gravity. (For details see Encyclopaedia Britannica, 1967 edition, vol. XV, Entry "Meteorites".)
12. The chastisement of Hell will be the fate of all the men and jinns who disbelieve in their Lord. (For the detailed meaning of "disbelieving in the Lord", see Towards Understanding the Qur'an, vol. I, Surah al-Baqarah 2: n. 161, pp. 130-131; vol. II, Surah al-Nisa' 4: n. 178, p. 102; vol. V, Surah al-Kahf 18: n. 39, pp. 108-109 and Surah al-Mu'min 40: n. 3.)
13. The Qur'ānic expression shahiq, as used in the verse, stands for the braying of a donkey. This might refer to the sound of Hell itself, or to the sound rising from it because of the crying and screaming of those who have already been flung into it. The latter meaning is reinforced by verse 106 of Surah Hūd which speaks of "the sighing and groaning" of the wretched ones in the Hellfire. The former is nonetheless supported by verse 12 of Surah al-Furqan which states that from a place afar the sinners will hear the raging and roaring of the Hellfire. It would be thus correct to assume that the roar will be both of Hellfire itself and of those cast inside it.
14. The keepers of Hell will not ask them this question with a view to ascertaining whether a warner from God had come to them or not. This question is rather aimed at convincing them that no injustice has been committed in hurling them into the Hellfire. They would like the culprits to openly admit that God had not kept them in the dark about the truth. Messengers were sent for this reason and they had clearly told them about the ultimate reality and the straight way. Likewise, they had eloquently warned that any deviation from the straight way would land them in Hellfire, the truth which now stares them in the face. Since they did not listen to the Messengers, they deserve the punishment now being meted out to them.
The Qur'an recurrently emphasises the truth that God has not subjected man to a test about which he is unaware. He has not been left misguided about following or transgressing from the straight way. On the contrary, he has been fully instructed about the path he should follow and for this, God has devised an elaborate system for man's guidance. As part of the same divine dispensation, Messengers and Scriptures were sent down. Man's test therefore consists in his believing or disbelieving in the Messengers and Scriptures. He is being tested to ascertain whether he follows the straight path or pursues his own desires and fancies while disregarding divine guidance. Thus, Messengership is a clinching argument and evidence against man, as his fate hinges on his believing or disbelieving in Messengers. After the advent of Messengers, no person can plead that he was in the dark about the truth or that he was harshly tested while he was ignorant of it, and he is being punished despite his innocence. The above point features in the Qur'an at several places. Some instances in point are Towards Understanding the Qur'ān, vol. I, Sūrah al- Baqarah 2: 213, n. 230, vol. II, Surah al-Nisa' 4: 41-42 and 165, nn: 64 and 208, pp. 40 and 115; Surah al-An'am 6: 130–131, nn 98-100, pp. 274-275; vol. V, Surah Bani Isrā'il 17: 15, n. 17, p. 30; Surah Ta Ha 20: 134; vol. VII, Surah al-Qaṣaş 28: 47, 59 and 65 nn. 66 and 83, pp. 226-227 and 237; Sürah Fățir 35: 37 and Surah al-Mu'min 40: 50 n. 66.)
15. Not only you yourselves but also those who believed in and followed you are misguided and in gross error.
16. Regretfully, they will realise that as genuine seekers of truth they should have listened to and followed the Messengers' teachings or they should have acted on reason in reflecting on their message. It is worth noting that in the above verse, listening is given precedence to understanding because the first and foremost step for a seeker of truth is to listen attentively to the Messenger's teachings or to study the message if it is available in its written form. The next stage is of abiding by it. Without the guidance of the Messengers and acting on reason alone one cannot grasp the truth.
17. The word dhanb (sin) is used here in its singular form. It refers to their fundamental sin which made them worthy of Hell; their denial of Messengers and their refusal to obey them. All other sins flowed as its consequences.
18. "Fearing Allah without seeing Him" lies at the core of Islamic ethics. Avoiding an evil because one personally takes it as evil, or because it is universally branded as evil, or out of fear of any loss in the world, or any apprehension of danger by any worldly power, is not a sound basis for ethics and morality, for one may err in his judgement. Or, guided by his own peculiar notions he may take some evil as good and vice versa. As to the secular concepts of good and evil, these are not consistent and are liable to change. Moral philosophers have failed to reach consensus about any universal or permanent criteria about morals, not only now but in the past too. Avoidance of some harm is not a tenable ground for the ethical code. If one shuns evil simply because it may harm him personally in this world, he may commit the same when he does not apprehend any harm. Likewise, the fear of being caught out by some worldly authority cannot ensure one's proper moral behaviour, for it is common knowledge that worldly authorities are neither omnipotent nor omniscient. Numerous crimes may be committed, without these ever coming into their knowledge. Then there are numerous ways and means for avoiding and evading detection and punishment. Secular laws cannot embrace all the crimes. Most of the evils are beyond their purview, including those which are worse in degree than the cognisable offences. This explains why Islam, being the true faith, has raised an elaborate superstructure of ethics on the fundamental principle that all evil be shunned out of the fear of God, even though one cannot see Him physically. God watches man in all circumstances and no one can escape from His grip. God has instructed man in a broad, universal moral code, spelling out what is good and what is evil. Shunning evil and doing good in accordance with this code and out of the fear of Allah carries real weight in Islam. If one does not commit evil or does good for any other consideration, he will not get any reward for this in the Hereafter. For such actions are akin to a structure raised on sand, without any substance or stability.
19. There are certainly two consequences of fearing God without seeing Him. The first is that one's lapses committed owing to human weakness will be forgiven, provided that these were not prompted by one's sheer disregard of God. The second is that one will get great reward for his good deeds done out of his sincere belief in God.
20. This address is directed at everyone, whether believers or disbelievers. Believers are exhorted that they should lead their lives with the constant thought that all their actions, both open and secret, their intentions, and the ideas crossing their minds are fully known to God. By the same token, it carries a note of warning for the disbelievers that no matter what they do in sheer disregard of God, they cannot escape God's punishment.
21. An alternative translation could be: "Would He not know His own creatures?" This reinforces the fact that how is it possible that the Creator is unaware of the condition of His creatures. The creatures may be ignorant of their own condition. However, this does not hold true of the Creator, for it is He Who has shaped every sinew and fibre of the hearts and minds of His creation. Again, it is He Who allows every creature to continue breathing and to use his body parts. Given this, how can anything of yours remain hidden from Him?
22. al-Latif, as used in the Qur'anic text, stands for one who acts subtly and who knows the hidden truths.
23. The earth has not become subservient to man on its own. Nor does the food, which sustains man, grow of its own accord. Out of His creative power and infinite wisdom, God has created the earth in such a way that it enables man to flourish. Again, it is God Who has made the magnificent earth so calm and tranquil that man traverses in its tracks comfortably. He has provided such abundant sustenance for man to live in peace and bounty. If man is not negligent, and acts on the basis of reason, he would realise the profound thoughtfulness behind God creating the earth as a suitable habitat for man and for providing in it immeasurable sustenance for him. (For details see Towards Understanding the Qur'an, vol. VII, Surah al-Naml 27: nn. 73, 74 and 81, pp. 171-173 and 176; vol. IX, Surah Yā Sīn 36: nn. 29 and 32, pp. 256-257 and 258-259; Surah al-Mu'min 40: nn. 90-91; Surah al-Zukhruf 43: n. 7; Surah al-Jäthiyah 45: n. 7 and Surah Qaf 50: n. 18.)
24. While man traverses the earth and subsists on the sustenance bestowed by God, he should not lose sight of the fact that one day he will ultimately appear before God.
25. This does not mean that God literally lives in the heavens. The present verse reflects the fact that when man wants to turn to God, he instinctively looks up to the heavens. Furthermore, when he prays to God, he raises his hands towards the heaven. Likewise, when he is overpowered with affliction and feels helpless, he again turns upwards to the heavens to convey his grievance to God; or when a misfortune suddenly befalls him, he tends to say that it has descended on him from heaven. In the same way, when he receives something in an extraordinary way, he says that it has come from the heavens. Likewise, the Scriptures revealed by God are called heavenly books. Abū Dawūd cites a ḥadīth, on the authority of Abu Hurayrah (K. al-Aymän wa al-Nudhur, Bab fi al- Raqabah al-Mu'minah), that: "Once someone called on the Prophet (peace be upon him) along with a black slave girl, saying that it has become obligatory on him to free a believing slave. He asked the Prophet (peace be upon him) if he could free that slave-girl for this purpose. The Prophet (peace be upon him) asked her: "Where is Allah?" In reply she pointed her finger above. Then he asked her: "who am I?" She first pointed to him and then to the heavens above. What she meant was that God had sent him down. Upon noting this, he directed: "Set her free, she is a believer". Almost a similar report features in al-Muwaṭṭa', Muslim's and Nasa'i's ḥadīth collections. Regarding Khawlah bint Tha'labah, 'Umar told people that she was a person whose complaint reached the seven heavens. (A detailed report about this is included in note 2 on Surah al-Mujadilah.) All this indicates that it is part of man's nature that when he thinks of God, he associates Him with the heavens above, rather than with the earth below. Accordingly, the Qur'an speaks of God Who is in the heavens. This should not, however, give rise to the notion that the Qur'an locates Him in the heavens, for verse 3 of Surah al-Mulk declares that it is God Who has created the seven heavens, one upon another. Of similar thrust is verse 115 of Surah al-Baqarah, proclaiming: "To whichever direction you turn, you will be turning to God."
26. The truth highlighted here is that man's very survival and safety on earth depends wholly on God's grace. Man cannot enjoy his life on earth through his own strength, for God takes care of all the needs of man and ensures his safety and security. At any moment, at His single gesture, a devastating earthquake may turn man's habitat into his burial place, or a strong storm can cause such a terrible calamity that it will bring towns and villages to the ground. Equally vulnerable is man to other disastrous natural calamities such as a storm.
27. Reference is made to the warning delivered by the Prophet (peace be upon him) to the Makkan disbelievers through the Qur'ān. They are asked to give up their disbelief and polytheism. If they refuse to believe in the call to monotheism presented to them, God's punishment will overtake them.
28. This alludes to the destruction of earlier communities for their crime of having rejected their Messengers.
29. Each and every bird flying in the air manages to do so, thanks to God's grace and protection. For it is He Who has created birds in a mould that they can fly. Furthermore, He instructed them how to fly. Again, it is He Who has subjected winds to such laws which facilitate the flight of bodies heavier than air. The Merciful God holds every flying bird in the air. Otherwise, whenever Allah withdraws this protection, they are liable to crash to the ground.
30. Not only birds, but all that exists in the universe owe their survival to God's mercy and care, for He alone provides every being with the means essential for his existence. It is He Who ensures the supply of basic necessities to all of His creatures.
31. An alternative translation would be: "Who is there other than the Merciful Lord Who comes to your aid as would your own army?" Our translated version, however, fits in more with the context of the next verse.
32. It brings to mind the image of cattle with their heads cast down, trudging along the track on which they have been put.
33. Man is asked to reflect. He is not created like cattle, therefore he should not have blindly followed the errors prevalent in the world. He should better consider the way pursued by him - whether it is right or wrong. Man is endowed with the faculty of hearing in order to distinguish between good and bad. He is not supposed to ignore altogether the person who explains to him the distinction between good and evil. Nor is he expected to persist in error by way of clinging to false notions he already had in his mind. He is blessed with eyes so as not to follow others blindly. Rather, he should observe the signs scattered from the earth to the heavens, which unmistakably underscore the Oneness of God, which is the Prophet's core message. These signs in the universe do not suggest any multiplicity of gods or the absence of God. Man is endowed with a heart and mind so that he may reflect on his course of action. He is not supposed to imitate whatever someone has introduced in this world. He should better judge as to what is sound and what is not. God has endowed human beings with knowledge and intelligence, sight and hearing so that they might arrive at the truth. But they are ungrateful, in so far as they use these faculties for all kinds of purposes, except the one for which they were supposed to be used - to know the truth. (For details see Towards Understanding the Qur'an, vol. IV, Surah al-Nahl 16: nn. 72 and 73, pp. 350-351; vol. VI, Sūrah al-Mu'minun 23: nn. 75 and 76, pp. 118-119; vol. VIII, Surah al-Sajdah 32: nn. 17 and 18, pp. 165-166 and Surah al-Ahqaf 46: n. 31.)
34. All men will be resurrected after their death, from every: nook and corner of earth, and presented before God.
35. Their query was not aimed at finding out the time or date of the Resurrection. They were not ready to believe in the doctrine of the Here- after, even if they were informed of its date and timing. On the contrary, they regarded this happening as impossible and illogical. They raised this question only with a view to rejecting this belief. For them, it was some- thing improbable and hence they asked the Prophet (peace be upon him) to specify its date. They rather demanded that the spectacle of the Resur- rection be witnessed by them and this alone would convince them. Let it be clarified that rational arguments alone can persuade one of this doctrine of the Hereafter. The Qur'an therefore advances several arguments for it. As to its exact date, only an ignorant person can raise this question. Were it to be revealed, it will not make any difference. The disbeliever might say "I will believe in it when it does occur on your specified date, but how could I believe now that it will definitely occur on that very day". (For details see Towards Understanding the Qur'an, vol. VIII, Surah Luqman 31: n. 63, pp. 150-151; vol. IX, Surah al-Aḥzāb 33: n. 116, p. 106; Surah Saba' 34: nn. 5 and 48, pp. 152 and 189 and Surah Yā Sīn 36: n. 45, p. 265.)
36. The Prophet's reply to the disbelievers was simple: the Last Day is imminent and this should suffice for alerting people. God alone knows when it will happen, and the Prophet (peace be upon him) does not have this knowledge. As a warner, he is not obliged to possess this information. Let us illustrate the above further with this analogy: Only God knows when a particular person will die. However, it is in everyone's knowledge that all living beings will die one day. We should be concerned only about our preparation for the Last Day. It is immaterial as to when it will happen.
37. Their condition will be akin to that of a culprit sentenced to capital punishment on his way to his execution.
38. When the Prophet (peace be upon him) embarked on his mission in Makkah and the members of different Quraysh families started embracing Islam, the people of many a household began to curse him and his Companions. They even resorted to the use of magic and charms in their bid to exterminate him. They also hatched conspiracies designed to assassinate him. It was in this context that they were told that it was not important for them whether the Prophet (peace be upon him) died, or continued to live. They should rather be concerned with thinking about how they will save themselves from God's chastisement.
39. The believers have firm faith in God whereas the disbelievers deny Him. The former repose full trust in Him while the latter rely on their allies, their resources and their gods other than the One True God. Given this, only the former, not the latter, deserve God's mercy.
40. Is there any other than God that has power to bring back the water which sinks down in to the depths of the earth? Since there is no one to do so, a fact recognised by the disbelievers as well, they should consider as to who deserves worship - God, or their idols who have no power to restore it. They should reflect deeply and ask their conscience who is in manifest error - the believers or the polytheists?