1. The beings with these five distinctive features are invoked. It is clear from later verses that the oath is taken in order to assert that the Last Day is imminent and that the dead will be raised. There is no definite clue about the identity of these beings. However, most of the Companions and Successors and the majority of Qur'ānic scholars hold the view that the allusion is to angels. In the opinion of 'Abd Allah ibn Mas'ud, 'Abd Allah ibn 'Abbās, Masrūq, Sa'ïd ibn Jubayr, Abū Ṣāliḥ, Abū al-Duḥā, and Suddī, those who pluck out the soul from its depths and gently take it away at man's death and those who speedily glide along the cosmos are angels. The same view is shared by 'Ali, Ibn Mas'ud, Mujāhid, Sa'īd ibn Jubayr and Abū Ṣāliḥ, whereby the angels are so swift in enforcing Allah's commands it is as if they are gliding. 'Alī, Mujāhid, Masrūq, Abū Ṣāliḥ and Hasan Başrī likewise take "those vying with others" in the sense of angels. What is meant by their vying is that they rush to implement the Lord's each and every command. Similarly, it is the angels who manage the affairs. This view is endorsed by 'Ali, Mujahid, 'Aṭā, Abū Ṣāliḥ, Hasan Baṣrī, Qatadah, Rabi' ibn Anas and Suddi. In other words, angels are the work force in charge of the universe's affairs but in accordance with their Lord's commands. Although no Ḥadīth bears out these interpretations, that these were the views of leading Companions and their disciples, suggests that they were based on the Prophet's own observation. They would have deduced this meaning from no other source than the Prophet (peace be upon him) himself.

Now we are faced with the question as to why the oath refers to angels in a discussion about the Last Day and Life-after-Death. Angels after all are invisible and beyond man's perception. So why and how should they serve as witnesses in this context? Our answer is as follows: the Arabs did not deny altogether the existence of angels. They recognized that angels seize man's soul upon his death. Likewise, they believed that angels are exceptionally swift beings who can move from the heavens to the earth in no time at all. Similarly, they took angels as God's obedient servants who did, speedily, all that God asked them to do. They manage the affairs of the universe in accordance with God's commands, never using their own discretion. Yet, out of ignorance these unbelieving Makkans regarded the angels as God's daughters and this to the point of worshipping them as well. However, they did not take them as the supreme authority. Accordingly, these distinctive features of the angels are recounted in this verse so as to stress these points: the angels who seize their souls may restore the same; they who presently oversee the workings of the universe according to God's commands may destroy it at His bidding. They will not and cannot disobey God even in the slightest.

2. The first quaking will destroy the earth and all that is on it. In the wake of the second quake, however, all the dead will rise. The same truth is stated elsewhere in the Qur'an thus: And the trumpet shall be blown and all who are in the heavens and the earth shall fall down dead save those whom Allah wills. Then the trumpet shall be blown again, and lo! All of them will be standing and looking on.

(al-Zumar 39: 68)

3. That "some hearts shall tremble (with fright) on that Day" portrays the condition of the unbelievers, wicked ones and hypocrites on the Last Day. True believers and the pious will not face any fear. Rather, "The Hour of the Great Terror shall not grieve them, and the angels shall receive them saying: 'This is your Day which you had been promised,"" (al-Anbiya' 21: 103).

4. They mockingly talk about their resurrection, saying that it will be a return with great loss.

5. They sneeringly dismiss the Resurrection, viewing it as impossible. However, it is quite easy for Allah to accomplish Resurrection. He does not even need to make any elaborate preparations for it. His single gesture will bring all the dead back to life, no matter where they lie buried. Suddenly, the dead will find themselves alive again on planet earth. Whether they consider their return as a great loss or try to avoid it, they are bound to be resurrected. Neither their rejection nor their mockery can avert this eventuality.

6. The unbelieving Makkans' mockery and rejection of the Last Day and the Hereafter signified their crying lies to the Prophet Muḥammad (peace be upon him). Their nefarious moves aimed at defeating the Prophet's mission. So, before adducing further arguments for the Hereafter, these unbelievers are apprised of the story of the Prophet Moses (peace be upon him) and Pharaoh, this to make them realize the terrible consequences of opposing the Messenger of God and his mission.

7. Qur'ānic commentators generally take this to be the sacred Valley of Ṭuwa. However, some offer other interpretations as well. For some, it was sanctified twice: (i) For the first time when Allah spoke to the Prophet Moses (peace be upon him) there, and (ii) For the second time when the Prophet Moses (peace be upon him) took the Children of Israel there after their liberation from Egypt. Some scholars interpret the word Ṭuwa in its literal sense of having spent part of the night there.

8. The following points should be grasped well: (i) The Qur'ān recounts at several places the dialogue between Allah and the Prophet Moses (peace be upon him), as the latter was appointed to the office of Messenger. In some instances this account appears in its detailed and in others in brief forms. In this passage only its salient points are recounted. Its details, nonetheless, are found in Tā Hā 20: 9-48; al-Shu'ara' 26: 10-17; al-Naml 27: 7-12 and al-Qaşaş 28: 29-35. (ii) Pharaoh's rebellion consisted in his refusal to serve Allah and his revolt against his Creator. His revolt was betrayed by a proclamation he made in an assembly of his subjects: "He gathered his people and declared. 'I am the supreme lord of you all," (Verses 23-24 of al-Nazi'at). As to his oppression of his people, he divided them into several classes and sections and exploited the poor and the weak. He enslaved them, as is stated in al-Qasas 28: 4 and al-Zukhruf 43: 54. (iii) The Prophet Moses (peace be upon him) was given the directive: "Speak to him gently, perhaps he may take heed or fear (Allah)," (Tā Hā 20: 44). This passage sets the model guidelines for preachers on how to convey the truth to sinners. Other such directives feature in Ta Ha 20: 49-52, al-Shu'ara' 26: 23-28 and al-Qaşaş 28: 37. These passages instruct how the truth should be preached. (iv) The Prophet Moses's only mission was not the lib- eration of the Children of Israel from Pharaoh's shackles, as is held by some scholars. Rather, his primary goal was to guide Pharaoh and his people to the truth. His other goal, nonetheless, was that if Pharaoh refused to follow the straight way, the believing Children of Israel should be freed from his servitude and taken out of Egypt. The passage under discussion makes no reference to the Children of Israel's freedom. Rather, the Prophet Moses (peace be upon him) is asked only to invite Pharaoh to the truth. In other Qur'ānic pas- sages, mention is made of both his missions-of preaching faith and of demanding the Children of Israel's release. (See for example al- A'raf 7: 104-105; Tā Hā 20: 47-52; al-Shu'ara' 26: 16-17 and 23-28. For further details also see Towards Understanding the Qur'an, Vol. IV, Yūnus 10: n. 74, pp. 54-55.) (v) To attain purification in this context signifies embracing sound beliefs and performing good deeds. In sum, it stands for acceptance of Islam. According to Ibn Zayd, the word tazakki in Qur'ānic parlance means one's conversion to Islam. He cites in support of his contention the following Qur'ānic verses: Ta Hā 20: 76, 'Abasa 80: 3 and 7. (vi) The Prophet Moses (peace be upon him) was asked by Allah to direct Pharaoh to the Lord so that he may hold Him in awe. Once Pharaoh recognized Allah as his Lord and he himself as His servant, he would naturally fear Him. Such God-consciousness moulds one's outlook on life and enables one to follow the straight way. Without gnosis or fear of Allah, one cannot achieve purity.

9. "The Great Sign" consisted in his staff becoming a serpent, a point made at several places in the Qur'an. It was, indeed, a clinching piece of evidence whereby an ordinary, lifeless staff turned suddenly into a serpent with people watching this spectacle in sheer and utter amazement. Moreover, it swallowed up all that was fabricated by Pharaoh's magicians. Yet, when the Prophet Moses (peace be upon him) picked it up, it was once again restored to its original function as a staff. This great miracle conclusively established that it was Allah the Lord of the universe Who had sent down the Prophet Moses (peace be upon him).

10. It is stated elsewhere in the Qur'an that Pharaoh had summoned magicians from all parts of Egypt and asked them to publicly show how their staff and ropes turned into serpents. This would convince the people that Moses was not a Messenger, but a mere magician, as other magicians could accomplish the same. However, the tables were turned on Pharaoh, as his own magicians conceded defeat, proclaiming that what Moses presented was a genuine miracle, not some magical illusion.

11. Pharaoh's claim recurs in the Qur'an. For example he is on record as issuing this threat to the Prophet Moses (peace be upon him): "If you [Moses] take any god other than me, I will certainly make you one of those (who are rotting) in prison," (al-Shu'arā' 26: 29). While addressing his courtiers he told them: "O nobles, I do not know that you have any god beside myself." (al-Qaṣaş 28: 38). Notwithstanding making such tall claims, Pharaoh knew well that he was not the creator of the universe. Nor was he a denier of God's existence or a claimant to divinity. He, nonetheless, looked upon himself as a god. The Qur'an, itself, testifies that he used to worship other gods. His courtiers are found curtly telling him: "The elders of Pharaoh's nation said: "Will you leave alone Moses and his people to spread mischief in the land, and forsake you and your gods?" (al-A'raf 7: 127). Likewise, the Qur'an reproduces Pharaoh's remark: "Why were bracelets of gold not bestowed upon him [Moses]? Why did a retinue of angels not accompany him as attendants?" (al-Zukhruf 43: 53). In sum, he considered himself as a supreme authority in the political domain. In speaking of himself as a god and supreme lord, he asserted his unquestionable sovereignty. He was not willing to share political authority with anyone in his kingdom. This explains why he refused to accept divine guidance. For this would have implied his servitude to a superior power. (For further discussions on this issue see Towards Understanding the Qur'an, Vol. III, al-A'raf 7: n. 85, p. 64; Vol. V, Ta Hā 20: n. 21, pp. 192-193; Vol. VII, al-Shu'arā' 26: nn. 24 and 26, pp. 62 and 63, al-Qaşaş 28: nn. 52-53, pp. 220-222, and al-Zukhruf 43: n. 49.)

12. One should draw a lesson from the miserable consequences Pharaoh faced by virtue of his rejecting Allah's Messenger.

13. This marks the beginning of the discourse on the rationale and plausibility of the Last Day and Life-after-Death.

14. The reference here is to mankind's resurrection. Heaven in this verse stands for the whole celestial system: stars, planets, solar systems and galaxies. The unbelievers regard resurrection as impossible. They contend as to how the dead can be brought back to life once their bones have disintegrated. Do they ever reflect how this vast universe was created in the first place? Is its creation harder or resurrection of the dead? Since it was not hard for Allah to create the universe and the heaven, He can easily re-create it. This argument for Life-after-Death recurs in the Qur'an: "Has He Who created the heavens and the earth no power to create the likes of them? He is the Superb Creator," (Ya Sin 36: 81). "Surely the creation of the heavens and the earth is a greater act than the creation of human beings. But most people do not know," (al-Mu'min 40:57).

15. Both night and day are mentioned in the context of the sky. For, as the sun sets on the sky, night falls. Likewise, the rising of the sun on the horizon marks dawn. That night covers signifies that its darkness envelopes the earth.

16. "And thereafter spread out the earth" does not necessarily mean that it happened at a later stage than the sky's creation. Rather, it states two simultaneous actions. The two are mentioned in succession, not in chronological order, but with a view to drawing attention to one and then the another. Take this Qur'ānic statement as illustrative: "The coarse-grained, and above all mean and ignoble," (al-Qalam 68: 13). This does not relate that the first characteristic was later followed by others. What is meant is that the person in question has all these features. Another instance in point is: "It is freeing someone's neck from slavery... and then, besides this, he be one of those who believed..." (al-Balad 90: 13 and 17). Once again, this does not mean that one should first perform some good deeds and then embrace faith. Essentially, these verses portray a believer who, apart from being blessed with faith, does many good deeds. It is also worth clarifying that at some places the Qur'an speaks first of the creation of the sky, and in others of the earth. There is no internal contradiction. It is not the Qur'an's concern to state which of the two was created first - the earth or the sky. Rather, in the context of Allah's creative wonders, creation of the sky is mentioned first. Whenever the context demands that man's attention be drawn to the bounties he receives from the earth, the creation of the earth takes precedence. (For further details see, Ḥa' Mīm al-Sajdah 41: nn. 13-14.)

17. "Pasture" is not to be taken in its narrow, specific sense of fodder for cattle. Rather, it embraces the whole range of plant life which is used by both men and animals. In Surah Yusuf the same expression is used with reference to the young Joseph, when his elder brothers sought their father's permission to take Joseph with them so that he may "move about and pluck and eat fruits in the forest," (Yusuf 12: 12).

18. These verses affirm the reality of the Last Day and Life-after- Death with the help of two arguments. As Allah is All-Powerful, it is not hard for Him to bring about these. He has created a vast universe with a remarkable balance and interconnection. The earth, once again, created by Him abounds in an amazing variety of resources. Furthermore, Allah's perfect wisdom, of which undeniable manifestations are scattered around us makes it clear that there is nothing vain or without purpose in the universe. Instead, there is perfect balance and coordination amid the numerous stars, planets and galaxies. All this testifies that it is not some haphazard show. Rather, it represents an elaborate and purposive scheme of things. The constant alternation of day and night demonstrates that the earth has been created as part of a wise plan. In most regions on earth, the cycle of day and night is completed in an equal measure within twenty-four hours. Yet, there are some regions which have unusually long nights or days. Life in such regions is relatively more difficult. Significantly enough, there is less population there as well. Such remote regions in which day and night last for six months each are the least habitable. This wide discrepancy in the duration of day and night on the same planet earth is devised by Allah in order to stress the truth that the regular alternation of day and night is not a chance happening. Rather, it has been put in place wisely and to make life easy. Likewise, the earth has been spread out like a bed. It has been provided with water that sustains human, plant and animal life. Mountains have been fixed on it, once again, to provide ample means for human and animal life. The creation of the universe is, thus, not some sport. Natural phenomena are not chance happenings. Each and every object in the universe has been prudently placed by the All- Wise, All-Knowing Lord. It is for every thinking person to reflect upon whether the Hereafter is the next logical step or not. Those who reject the doctrine of the Hereafter in the face of these signs tend to dismiss man's existence as something pointless. For they observe first-hand the wisdom and purpose underlying each and every object of the universe. It is a totally untenable proposition that man not be called to account after his death. As man is invested with so many faculties, powers and authorities, he must be held accountable for his own conduct. This is a simple, logical position, supported by the dictates of common sense and justice.

19. The Last Day is branded as "the great calamity," for it will afflict everyone. The expression thus, befits the enormity of the occasion.

20. On the Day of Reckoning when man will be faced with the tidings he has been told of, he will be obliged to recall his record of deeds. Even in this world when one feels that death is approaching, the main events of one's life flash before one's eyes.

21. This succinctly lays down the criteria that will be applied on the Day of Judgement. One may revolt against Allah, transgressing His bounds as His servant, and be engrossed wholly in worldly pleasures, even if procured lawfully. The other option is that of piety, leading life with God-consciousness and an acute sense of accountability. A pious person refrains from base desires and illegitimate gains out of the fear of Allah. Every human being will be adjudged on the basis of his outlook on life. Rebels will be hurled into Hell for ever, whereas the pious will enjoy the eternal abode of Paradise.

22. The Makkan unbelievers often posed this question to the Prophet Muhammad (peace be upon him) but not because they were sincere about finding out about the inevitable Last Day. On the contrary, they did so in order to scoff at the concept of the Hereafter. (For details see al-Mulk 67: n. 35.)

23. This point is addressed in note 36 of Surah al-Mulk. The Prophet's warning will benefit only those who have a fear of the Day of Judgement.

24. For an elucidation of this point see Towards Understanding the Qur'an, Vol. IV, Yūnus 10: n. 53, p. 40; Vol. V, Bani Isrā'il 17: n. 56, p. 50; Tā Hā 20: n. 80, pp. 224-225; Vol. VI, al-Mu'minün 23: n. 101, p. 128; Vol. VIII, al-Rūm 30: nn. 81-82, p. 115, Vol. IX, Yā Sīn 36: n. 48, pp. 266-267, and al-Ahqaf 46: n. 35.