1. This is a declaration of the decision which is necessarily pronounced once the truth is conclusively conveyed by messengers of God. The addressees of the Qur’an were seeking to hasten it. It is they who are addressed here.

2. The verse begins with a direct address and then it shifts to an indirect one. What is the reason for this shift? Imam Amin Ahsan Islahi writes:

... The eloquence in it is that the first part consists of warning and threat; hence direct address was more appropriate for it. The second part has an element of abhorrence and disgust for which indirect address is more apt. It is as if this part is said while turning away from them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 389)

3. The actual words are: بِالْرُّوحِ مِنْ أَمْرِهِ. Ie., from the command of رُوْح. The latter word here means God’s revelation. It has been used in the Qur’an in this meaning also. The reason for this is that the breath or utterance which emanates from God and becomes an angel or the corporal form of a human being or becomes a word is the same with regard to its essence.

4. Ie., created them with purpose and wisdom. Thus it is essential that this universe reach a meaningful conclusion and the court of God deliver a verdict with justice about whatever happened in it. This is not a place of amusement for people to do whatever they like without any accountability. 

5. The reference is to the rebellious people who at that time were addressees of the Qur’an.

6. The actual words are: حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ. Here apparently the word تَسْرَحُونَ should have been mentioned before تُرِيحُونَ but the Qur’an has done the opposite. What is the reason? Imam Amin Ahsan Islahi has explained it. He writes: 

... The reason for this is that the occasion of the discourse entails an expression of splendour and this is found more when the herd returns in the even after grazing. At this time, the animals appear fat and fresh after nibbling their fodder. This splendour is not apparent in the morning when they are left to graze. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 391) 

7. Ie., the sign that this universe is a created entity having only one creator; that it is this creator who is ruling everywhere in these heavens and the earth; that all are benefiting from His power, wisdom, mercy and providence; that He has created nothing without a purpose; that He will certainly bring about a day in which He will reward those who recognized their responsibilities and question those who spent their life in oblivion and negligence.

8. The faculties which guide a human being are mentioned here by the words يَتَفَكَّرُوْن (those who reflect), يَعْقِلُوْنَ (those who use their intellect and يَذَّكَّرُوْنَ (those who are reminded) respectively. Imam Amin Ahsan Islahi writes: 

... These faculties are mentioned in a descending order. The highest ability of a person is that he reflects on this universe. Through this reflection he is guided from multiplicity towards oneness and is able to comprehend the real purpose of this universe. If he does not have this ability, then at least he should use his intellect and be reminded of the destination towards which every single entity of this universe points and not walk about blindly. In verses 65, 67 and 69 of this very surah the words used are يَسْمَعُوْنَ, يَعْقِلُوْنَ and يَتَفَكَّرُوْن respectively. This, on the other hand, is an ascending order sequence. In other words, the least ability a sane person should have is to lend ear to sane talk and try to understand it. If he is not even able to do this, then he is like an animal walking on two legs. His highest trait is to reflect on this universe. This is because it is this reflection due to which the doors to true knowledge and to the comprehension of the divine are opened. The Qur’an, in reality, wants to awaken this very trait in a person. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 396) 

9. The actual words are: أَنْهَارًا وَسُبُلاً. Appropriate verbs have been suppressed in them in accordance with linguistic principles ie.فَجَّرَ فِيْهَا اَنْهَارًا وَّ مَهَّدَ فِيْهَا سُبُلًا.

10. This style also is the same as referred to in the previous note ie.جَعَلَ للسَّبِيْلِ عَلَامَاتٍ.

11. It is evident from the words of the verse that this is specially a mention of their elders and forefathers who they would elevate beyond humans and call upon for their needs and would worship them.

12. The implication is that rejection has taken roots in their hearts. The only reason for this is that they consider it a matter of humiliation for themselves to leave their alleged beliefs and accept the call of God’s envoy. Thus it is purely due to self-arrogance that they are denying an absolute reality.

13. After being influenced by the message of the Qur’an this question obviously was asked by the followers to their leaders in order to find their opinion and chalk out a plan for themselves in its light.

14. The implication is that these are baseless tales of the past which are being repeated in a new form. There is no need to be over-awed or overcome by fear because of them. Whatever they (ie., the leaders) are doing, is the right course. Fabrications in the name of God are being presented to them to lead them astray.

15. The actual words are: مِنۡ اَوۡزَارِ الَّذِیۡنَ یُضِلُّوۡنَہُمۡ بِغَیۡرِ عِلۡمٍ. The letter مِنْ here connotes “part” (تبعيض). The implication is that those who have gone astray will definitely bear the burden of their deviance because they have been blessed with sense and reason by God; however, part of their burden shall also be borne by their leaders who had led them astray. The qualifying words بِغَيْرِ عِلْمٍ show that the call of the messengers is based on true knowledge and whatever is said in its response is not based on true knowledge. Nothing from the established principles derived from knowledge and intellect can be presented in its support.

16. Since whatever they were doing was to save their leadership, hence the Qur’an has referred to it as plotting schemes.

17. This is a portrayal of the destruction which these nations encountered and it was as if the structure of their authority and civilization collapsed in such a way that it came down on their heads.

18. From here onwards, there is an insertion in the discourse from the Almighty in order to apply what is stated by “those endowed with knowledge” on the addressees at the time of Qur’an’s revelation: those who were inebriated by their arrogance will also reach this same fate.

19. This is specially stated here because at that time these words referred to God’s messenger (sws) and his companions for whom achieving political dominance and authority in this world were essential.

20. Here the Almighty has brought the discourse in line with the circumstances of the time of the Qur’an’s revelation as He did in verse 28 earlier.

21. The actual words are: طَيّبِيْنَ. They occur in parallel to: ظَالِمِيْ أنْفُسِهِمْ.

22. I.e., it happens in the way ordained for it.

23. This is said because dominance and political authority was essential for the Prophet (sws) and his companions.

24. What is said about the hereafter earlier is here brought in conformity with the circumstances of those times. The implication is that if the hereafter does not come, do these people think that those who have been tormented because of treading the path of God shall not be rewarded by Him and God will not question others for their disobedience. What is this decision they have taken? Also evident from this is the essence of migration: not every change of place is migration. Imam Amin Ahsan Islahi writes: 

... Migration means that a person persecuted because of his religion is compelled to leave his dear place of residence and seek asylum in some other land. Steadfastness in this cause means even if his life is mercilessly threatened, he is not willing to give up the gift of the true religion of God. Trust means that however adverse the circumstances, he has full confidence in God that he will not be left alone by Him and shall be helped by Him. It is this steadfastness and trust which is his real provision in migration. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 412) 

25. I.e., from the People of the Book who know the law of God regarding prophethood and messengerhood. They know that this position has always been bestowed on human beings. Never have angels been chosen for this.

26. I.e., this reminder has been revealed to him that he may faithfully deliver it to people and they reflect on it so that in its light they are able to understand the realities which God wants to make them understand. The words لِتُبَيِّنَ لِلنَّاسِ occur in the verse. The word تُبَيِّنَ here is in precisely the same meaning as the word عَلَّمَ in verse 2 of Surah al-Rahman: عَلَّمَ الْقُرْآنَ. It does not mean “explanation and elucidation,” just as in Surah al-Rahman the word عَلَّمَ does not mean to teach and instruct in a detailed way.

27. The shadow of everything stretches out on the earth. This state has been called prostration here. It is a symbolic expression of the fact that whether willingly or unwillingly everything is prostrating before God. This is explained ahead. Imam Amin Ahsan Islahi writes: 

... It needs to be noted that this prostration of the shadow is always opposite to the sun. If the sun is in the west, the shadow is in the east and vice versa. This is a subtle reference to the fact that a shadow is Abrahamic in nature. It also shuns sun-worship. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 416) 

28. I.e., they are helpless and feeble – so much so that if any of them shows arrogance before God, then at the very time it shows this arrogance, it can be seen that the whole of its body is prostrating before God. This is because in the sphere it does not have free will, he is not able to violate the law of God in the slightest way.

29. Earlier monotheism was substantiated through the sphere ordained by God. Now it is substantiated through God’s testimony which has reached people through His prophets and books.

30. This is an argument in favour of monotheism based on human nature. Imam Amin Ahsan Islahi writes:

… This is evidence to the fact that pure human nature only knows of one God. Other deities these people have set up have no place in human nature. Thus whenever a person is struck by a calamity, all these false deities vanish. Only one God remains whose belief is ordained within human nature. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 417) 

31. I.e., the deities about which whatever they say is without any knowledge.

32. This is a mention of the fixed share which these people specifically devote to their deities as vows and offerings.

33. The implication is that to suggest daughters for God in itself is great ignorance on their part. However, such is their idiocy that they ascribe to God what they regard with such dislike for their own selves.

34. If an example is cited to make people understand the attributes and works of God, it should be better than the best because this is what is befitting for Him. It is the death of knowledge and reflection that the relationship of God and His creatures is understood and taught on the basis of sons and daughters.

35. This refers to the disbelief and polytheism which is under discussion. Imam Amin Ahsan Islahi writes:

The word ظُلْم actual means to suppress rights. Since polytheism and disbelief are the greatest suppression of rights by which a person suppresses the greatest right of his Lord and also inflicts oppression on his own self, the Qur’an has called polytheism and disbelief ظُلْم. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 417) 

36. They would obviously say this on the basis of their deities which they regarded to be daughters of God.

37. I.e., guidance with regard to the beginning and mercy with regard to the consequence.

38. The actual word is: عِبْرَة. It means to reach a reality from another. If a person reflects on this, he will come to know that it is this process which is the key to all his knowledge.

39. I.e., on the one hand blood is produced and on the other, faeces. Yet from the females of these animals a third thing is also produced which has not the slightest trace of blood or faeces in it. It is absolutely pure and very tasty for those who drink it.

40. Also evident from this statement is that things which intoxicate are not good. It is a wrong use of dates, grapes and other such fruits when people make drinks from them which inebriate a person and make him lose his senses.

41. I.e., a great sign of monotheism and the hereafter. This is because each of these objects by their very existence shows that the intention of only one powerful and wise being is operative in the heavens and the earth. Just as He enlivens barren lands from water, in a similar way, He will enliven the dead. This is not the slightest difficult for him. Imam Amin Ahsan Islahi writes: 

... The Almighty has placed such variety and diversity in what He has created so that those who can think should think and those who can understand should understand. It is obvious that this world is not dependent on this variety for its existence. It could have been very simple, monotone and in fact without any tone. Yet its creator wanted it to be a reflection and a manifestation of His own attributes so that those who can reflect should reflect and have some idea about the noble attributes of its creator, His unparalleled providence and His perfect singularity from each and every object of it and in their light also realize their obligations and responsibilities. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 417) 

42. This word is used here for the instincts found in human nature which are innately ordained in every creature by birth. It does not refer to the revelation which is sent to messengers of God.

43. This is a reference to the whole system and methodology according to which honey bees have been working for millions of years. It is indeed an amazing system. While obeying mathematical rules, honey bees make hives of a very high quality. Then in accordance with a formal plan suck juice from the flowers and store it in these hives. Then they produce a very useful and delicious substance called honey. The Qur’an has called this process as “following the trodden paths of their Lord.”

44. The actual word is يَتَفَكَّرُوْنَ. Before it, the words يَسْمَعُوْنَ and يَعْقِلُوْنَ are used for this purpose. I.e. hear, use intellect and reflect. Imam Amin Ahsan Islahi writes: 

It is these attributes which are the real substance of humanity and there exists a gradual ascending sequence in them which is based on wisdom.

There are several realities of this universe which are self-evident. No great effort is required to understand them. A reasonable person in the first place understands them by himself and if this is not so, then since his ears are always open to what is logical, as soon as he hears them from some other reasonable person, it takes root in his heart.

The second stage is of يَعْقِلُوْنَ in which reflection and using one’s intellect are needed. It is one in which premises are found in a sequence and then inferences are made from them. This stage is higher than the first and its results are also more substantial as far as knowledge is concerned. However, they can be accessed by ordinary intellect. Those who value their intellect and use this favour, are not deprived of its blessings.

The third stage is يَتَفَكَّرُوْنَ. This is the highest one. This is the status of people who continue to reflect on the secrets of the universe and increase their knowledge. This status is occupied by sages. Just as the honey bee through its matchless efforts sucks juice from various flowers and makes honey from it which has nutrition and cure in it, similarly these people also gather the honey of wisdom through their efforts of reflection and deliberation. This honey has remedies for ailments of the heart and intellect. They also remain blissful because of it and others also benefit from it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 429) 

45. The implication is that all die but all have different times. Some die in childhood, some in adulthood and there are others who are made to reach old age to show that in this world all power and knowledge belong to God. What human beings get are gifts from him. Thus it can be seen that a person who regards himself to be an ultimate repository of knowledge and intellect, he too ultimately becomes devoid of knowledge, intellect and power and becomes dependent on others. All his capabilities return to God Who is their bestower. Thus in reality, it is He Who is knowledgeable and powerful.

46. This is stated because if the favours given by God are attributed to others and they are thanked for this, then this is an absolute rejection of His favours. This topic is discussed at many places in the Qur’an.

47. Earlier it was said that they believe in evil. This is its elucidation.

48. I.e., by regarding God to be analogous to kings, chiefs and leaders they should not ascribe courtiers and nobles to Him without whose mediation no one can access His court or present his pleadings.

49. I.e., on the one hand is God, the wise and discerning. He reveals His Books for the guidance of mankind and teaches justice and fairness to people. No only this, all His works are based on justice and whatever He does is upright and correct. On the other hand are the deities that these people have set up for themselves which are deaf and dumb. Neither can they hear the calls of these people nor can they respond to them. Nor can they grant any of their wishes. So, with what logic do they regard both to be equal?

50. I.e., when they were born, they were only a lump of flesh that is more unaware of its surroundings than even the young of an animal. Yet after this, God blessed them with such qualities that they feel proud of them. These favours were abundantly lavished on them so that they be grateful to God. However, it is strange that their ears, eyes and hearts are open to everything but closed to hear the word of God, to see His revelations and to reflect on the facts stated by Him.

51. This is a reference to the appropriate physical structure of the birds and to the system of air above the earth without which it is not possible for them to fly.

52. I.e., the signs of God’s knowledge, wisdom, mercy and providence. The actual words are: لِقَوْمٍ يُوْمِنُوْنَ. The verb here expresses intention. The translation has kept this aspect in consideration.

53. This is a mention of the leather tents which were once in great vogue in Arabia.

54. I.e., at the time of departure, these tents could be easily folded and wrapped by them and if the time for them was to station at some place they could be easily laid out.

55. I.e., the caves which were the first places of refuge on earth for human beings.

56. The implication is that He makes arrangements to fulfill their needs from every possible aspect. In this part of the discourse, the things mentioned are specially the ones which were found in the rural life of Arabia. They were the foremost addressees of this Book. This aspect should be kept in mind at all such instances in the Qur’an because only then can the true effect of the words and their majesty can be gauged.

57. This refers to those nations to which God had sent His messengers. It is these messengers who will be called forth on the Day of Judgement to bear witness to them.

58. I.e., they deliberately denied after the messengers had conclusively conveyed the truth to them.

59. This part of the sentence is suppressed because of concomitant indications.

60. This is because after the truth has been conclusively conveyed to them by messengers, no such possibility remains.

61. The polytheists will say this to absolve themselves so that their deities are regarded to be the real criminals since they were led astray by them. The real direction of harshness found ahead in the answer of those whom they associated with God is evident from this.

62. Here polytheism is regarded as a fabrication. This is because ascribing something to God which has no evidence from Him is nothing but an imputation of fabrication to God.

63. I.e., God will punish them for going astray and also for leading others astray. Thus, the punishment of those who led others astray will be ten times more than those who were led astray.

64. I.e., guidance with regard to the beginning and mercy with regard to the fate.

65. This great verse is a summary of all the dos and don’ts of the shari‘ah. Imam Amin Ahsan Islahi writes:

 

… The foundations of what the Qur’an directs people to do and what it stops people from doing are also indicated in this verse. The basis of all the dos of the Qur’an is justice (‘adl), goodness (ihsan) and spending on kindred and the essence of disorder is found in its don’ts indicated comprehensively by the words lewdness (fahsha’), evil (munkar) and rebelliousness (baghi). The purpose of mentioning these here is to warn those who are trying their best to oppose the Qur’an so that they think about the teachings of the Book they are opposing and that doing this is tantamount to opposing justice and goodness and supporting evil and disorder. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 438) 

The foundations of good and evil that are mentioned in this verse are totally in conformity with human nature. Thus, they have always been established in the religion given by God and the ten commandments of the Torah are based on these and the Qur’an too has actually explained them as part of its moral directives.

The first thing which the verse directs is justice (‘adl). This means that whatever obligation is imposed on a person viz-a-viz a fellow human being, is discharged in the way it exactly is and in an impartial manner, whether his fellow human being is weak or powerful and whether he is liked or disliked by him.

The second thing mentioned in the verse is goodness (ihsan). It is over and above justice and is the pinnacle of ethics and morality. It means that not only should a right be fulfilled, but that it be fulfilled in a manner that a person is generous and considerate in this regard. A person should give more than what he owes and should be happy to take what is less than his due. This attitude develops in a society the values of sympathy, compassion, sacrifice, sincerity, gratitude and magnanimity. As a result of these values life becomes sweet and blessed.

The third thing mentioned is spending on one’s near ones. It is one of the most important corollaries of goodness and determines one of its specific forms. It means that one’s near ones are not merely worthy of justice and goodness from a person, they also deserve to be thought of as having a share in one’s wealth. They should never be abandoned in case of need and deprivation and like a person’s own family, their needs should also, as far as possible, be generously fulfilled.

In contrast, the verse has prohibited three things also.

The first of these is lewdness (fahsha’). It connotes fornication, homosexuality and similar acts of lewdness.

The second thing is evil (munkar). It is the opposite of ma‘ruf and refers to evils which mankind has generally recognized as evils, has always called them evils and so obvious is their evil that no argument is needed to prove it. In every good tradition of religion and culture, they are regarded as bad. At another instance, the Qur’an, by using the word ithm for them, has clarified that they connote acts which are instrumental in usurping the rights of others.

The third thing is arrogance and rebelliousness (baghi). This of course means that a person takes undue advantage of his power and influence, exceeds his limits and tries to usurp the rights of others whether they are of his Creator or of his fellow human beings.

66. From here the direction of address becomes direct. Imam Amin Ahsan Islahi writes: 

Earlier in verse 88, it has been mentioned that the miscreants among the Quraysh were trying their level best to stop people from the religion of God. Here, without naming them, the Jews are mentioned because at that stage, with all their guile and deception, they had started to support the campaign of stopping people from God’s religion. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 441)

67. I.e., the People of the Book should remember the covenant taken from them by Moses (sws) to obey the shari‘ah of God and to help and support the prophet who would be born among the Ishmaelites and would not be conversant with reading and writing. The Torah actually details this covenant. For this reason, it is called the “Old Testament.”

68. Thus, it is not possible for anyone to save oneself from the accountability of the covenant pledged with God.

69. The implication is that first they pledged a covenant with God, then braced it by swearing oaths but when the time came to fulfill it, they did precisely the same as a woman who first spun a thread and then shredded it to bits thereby ruining all her efforts.

The word الَّتِي occurs in this parable. Though it comes for a defined entity, but in parables this word only comes to portray the picture before the eyes. There is no need to refer it to some specific old woman.

70. In this verse, before the word نْاَ the word  مخافةor some other word of similar meaning is suppressed. The real motive of what the Jews were doing was that the Ishmaelites whom they called ummi may not overtake them in religious and political leadership. For this reason, they had done their level best to oppose Muhammad (sws). The words دَخَلًۢا بَیۡنَکُمۡ portray their struggle. Imam Amin Ahsan Islahi writes: 

... This is a reference to the connivances and conspiraces  the Jews undertook to stop people from accepting Islam or to shake and jolt those who had accepted Islam. By swearing oaths, they would try to convince people that the new religion was entirely different from the religion of God; that there was no proof of it in their scriptures nor had their prophets referred to it. Since the Jews were by and large invested with the sanction of religious holiness their oaths would create doubts in the hearts of those who were not fully aware of their machinations and hidden schemes. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 442) 

71. I.e., according to this law, those who are true seekers of guidance will definitely be guided.

72. I.e., a person firmly grounded on the truth wavers and leaves Islam after accepting it.

73. The actual words are: تَذُوْقُوْا السُّوْءَ. Here the word سُوْء connotes its consequence. In this style, a verb actually connotes its consequence. The translation keeps this aspect into consideration.

74. This does not mean that it can be sold at a bigger price. The negation here relates to the verb. Such qualifying words in a sentence are meant to refer to the grave nature of something. This style is common in other languages as well. Moreover, it also is a fact that if all the treasures of the world can be acquired against God’s revelations, then they too are trivial. 

75. This refers to the believers who had become targets of all sorts of spiritual and corporeal sufferings at the hands of the unrelenting enemy.

76. What is the reason for specifying this? Imam Amin Ahsan Islahi writes: 

... There is a special reason for this: in those times, just as Muslim men were passing through grave trials in order to remain steadfast on their faith, in a similar way many women were showing immense courage to save their faith and being the weaker sex their trial was much harder than that of the opposite gender. Here the Qur’an by mentioning women specially after men has shown affection to them and encouraged them: if they have decided to lead a life of faith and righteous deeds God will definitely make them lead a pure life. Devils cannot deprive them of this favour. God will not given them this opportunity. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 448)

77. This is stated because in this world also the assurance and bliss the heart and the conscience receive because of faith and righteous deeds cannot be equated to the greatest of empires of a tyrant and defiant ruler. It is much more.

78. This directs the Prophet (sws) to seek God’s refuge when he presents the message of the Qur’an. Imam Amin Ahsan Islahi writes: 

The potent affect of the Qur’an is dependent on the state of the heart of a person. If a person seeks refuge of God through his tongue only, it does not have any influence on him. However, when this supplication comes out from the depth of his heart, he is braced with such force that it gives him support to counter the onslaught of Satan and his accomplices. This onslaught is a consequence of the trial which the Almighty has ordained in this world for human beings. Hence there is no escape from this in any situation. The hidden potential of a person comes to the surface because of this. If a person has the support of the blessing of seeking refuge with the Almighty, he can never be defeated by Satan and his agents. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 448)

79. I e., replace a directive of the Torah with one from the Qur’an. This is a reference to the directives which are mentioned ahead and relate to what is lawful and unlawful and to the Sabbath.

80. I.e., if the Torah is also a Book of God and they believe in it, then what do they mean when they say that God gives a law at one instance and then Himself changes this law by another one.

81. The expression “Holy Spirit” refers to Gabriel and “revelation with the truth” means that he brought down the shari‘ah of God in its precise pristine form devoid of the adulterations made by the Jews, Christians and the Ishmaelites.

82. I.e., after seeing religion in its pure and unadulterated form, they should rest assured that the truth has been revealed to them and not waver from their place.

83. I.e., guidance with regard to the beginning and a glad tiding with regard to the fate.

84. The actual words are: وَلَقَدْ نَعْلَمُ. An incomplete verb is suppressed in them in accordance with linguistic principles. I.e. وَلَقَدْ  كُنَّا نَعْلَمُ.

85. It is evident from certain historical narratives that there were some non-Arab slaves in Makkah. Since most of them were Jews or Christians, after merely seeing that they read the Torah and Gospel, the Quraysh without any hesitation fabricated an accusation regarding one of them that it was in fact that person who was authoring the Qur’an. Here the Qur’an has responded to this accusation. Imam Amin Ahsan Islahi writes: 

... The prelude to the response to criticism is couched in such words that the baselessness of the objection becomes evident. This is because it is concealed in the words وَلَقَدْ نَعْلَمُ that the Almighty is continuously listening to the nonsensical talk of those who are objecting but not taking notice of it because of its baselessness. After this, it is said that if these foolish people do not have any appreciation of the Qur’an’s meanings and the truths it is presenting, if they had only reflected on the splendour and majesty of its style and the unmatched eloquence of its language they would have seen that none of their poets or orators was able enough to match it let alone non-Arabs. So much so, there is a world of difference even between it and the words of the Prophet (sws). (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 451) 

86. Ie., God does not guide those who believe that faith and religion are true but because of difficulties remain engulfed in disbelief. He opens the doors of His guidance to only those who if they even become helpless in such circumstances the farthest they go is to utter some words of disbelief which may temporarily save them from a calamity.

87. Ie., have sealed these faculties because they rejected Islam in spite of being convinced of its veracity. This is an application of the established practice of God with regards to providing guidance. It has been explained under verse 7 of Surah al-Baqarah.

88. The actual words are: لاَ جَرَمَ. They mean لا بد and محالة  لاand are used to emphasize something. Yet in in certain contexts and occasions carry the same stress as oaths do.

89. This is a reference to the migration to Abyssinia and the struggle for the cause of God refers to their heroic feats they undertook to persevere on the religion of God.

90. Ie., even if they succumbed to any mistake or oversight God will forgive them and bless them with His mercy because of their deeds.

91. This is an example of every settelement towards which a messenger is sent. The most prominent of these were settlements the destruction of which had become proverbial in their literature.

92. The actual words are: فَأَذَاقَهَا اللّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ. Some parts of this sentence are suppressed in accordance with linguistic principles. If they are revealed, the whole discourse will be to the effect: فأَذَاقَهَا اللّهُ طُعْمَ الجُوْعِ وَ أَلْبَسَهَا  لِبَاسَ الْخَوْفِ. The translation keeps this suppression into account.

93. The implication is that God was not unjust to them. They were unjust to themselves.

94. Ie., they must not regard something pure and permissible to be prohibited due to their polytheistic superstitions. This is ingratitude to God’s favours and the people of Saba were guilty of this and thereby reached the fate mentioned earlier.

95. This is stated because in spite of being incriminated with all sorts of polytheistic nonsense the Makkan Quraysh claimed that they worshipped God only and the reason they worshipped their idols was that they would procure God’s proximity. Imam Amin Ahsan Islahi writes: 

... They believed that their idols were the near and favoured ones of God. If they were pleased, then they could intercede with God and procure for the Quraysh anything they wanted. It was because of this notion that they presented offerings to them and would dedicate animals to them. Those animals were regarded as sacred such that neither was their meat and milk allowed to be consumed nor could they be used as a means of transport. The Qur’an has dispelled this misconception here: if they claim to be worshippers of God alone, then only He should be thanked for the favours He has provided. They should neither ascribe these favours to others nor present offerings to them and also not regard what is lawful and what is not because of them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 459) 

96. Ie., out of the things which are regarded as pure and wholesome by those who eat, it is only these four which are prohibited. Blood because it inclines a person to beastliness; meat of dead animals because blood remains in the vessels in those of them which die a natural death; pig because though it belongs the herbivourous animal species, yet it eats meat like carnivores; animals not slaughtered in the name of God because this is explicit polytheism which can be committed by only those who have become rebellious to God. As for unwholesome things, they do not need to be specified because their prohibition is found in human nature and human beings have always known that they should be abstained from.

97. The actual words are: غَیۡرَ بَاغٍ وَّ لَا عَادٍ. The word بَاغٍ is a nomen agentis (ism al-fa‘il) from بغی يبغي. It is evident from the fact that the word عَادٍ is coordinated to it that here it means to desire and demand. This is a statement of exemption in compelling circumstances when nothing is available to eat.

98. Reference is towards things which were prohibited to the Jews to punish them for their rebelliousness. This is because they themselves had prohibited these things out of their own desires while showing disregard to God and His directives. As a consequence, God too prohibited these things for them.

99. The actual word is: جَهَالَة. Though it also means “ignorance,” its dominant meaning is to do some mischief or sin while being overcome by emotions. Thus in Arabic, this word is generally used as an opposite to restraint (حلم) instead of knowledge (علم).

100. Every person of literary taste can understand the eloquence of the style in which these people are asked to repent and mend their ways after the warnings sounded to them earlier.

101. The implication is that he was neither a jew nor a christian and had an independent existence; he was not just an individual but a person from whom emanated a great ummah to bear witness to the religion of truth before all mankind.

102. Thus he could not even imagine to be ungrateful and decide what animals are lawful and not lawful by ascribing animals created by God to idols and tombs, the way they are doing.

103. This is a reference to the wealth and status, majesty and splendour the Almighty blessed Abraham (sws) with in this world after he had migrated from Babylon and it became possible for his progeny to gradually own the area where he had settled them.

104. Ie., adopt religion in the same form and shape in which Abraham (sws) had left it. Thus there should not be any semblance of polytheism in their beliefs and deeds nor any trace of religious innovations in them the way they are found among the Jews, Christians and the polytheists of Arabia. They should give currency to the prayer, the fast, the hajj, the zakah and other religious deeds and customs and etiquette after cleansing them from all adulterations so that they are observed the way they were in the times of Abraham (sws). All matters related to what is lawful and what is unlawful should also return to their original form and it should become evident to everyone that they are in fact the real followers of the religion of Abraham (sws) and that their opponents have no relation with him.

Here it should be kept in mind that the part of religion which is called Sunnah has been instituted under this directive. Hence it is mandatory to be followed the way other directives of the Qur’an are. The directives of the Sunnah which have been transferred by the consensus and perpetual concurrence once Muhammad (sws) had revived and reformed some of them and also added certain directives to them are the following:

i. The Prayer

ii. Zakah and Sadaqah of ‘Id al-Fitr

iii. Fasting and I‘tikaf

iv. Hajj and ‘Umrah

v. Animal Sacrifice and the Takbirs during the days of Tashriq

vi. Marriage and Divorce and their relevant details

vii. Abstention from coitus during the menstrual and the puerperal period

viii. Prohibition of pork, blood, meat of dead animals and animals slaughtered in the name of someone other than Allah

ix. Slaughtering in the prescribed manner of tadhkiyah by pronouncing Allah’s name

x. Remembering Allah’s name before eating or drinking and using the right hand for eating and drinking

xi. Greeting one another with al-Salamu ‘Alaykum (peace be to you) and responding with Wa ‘Alaykum al-Salam (and peace be to you)

xii. Saying al-Hamdulillah (praise be to Allah) after sneezing and responding to it by saying Yarhamukallah (may Allah have mercy on you)

xiii. Keeping moustaches trimmed

xiv. Shaving pubic hair

xv. Removing the hairs under the armpits

xvi. Paring fingernails

xvii. Circumcising the male offspring

xviii. Cleaning the nose, the mouth and the teeth

xix. Cleaning the body after excretion and urination

xx. Bathing after the menstrual and the puerperal periods

xxi. Ghusl al-janabah

xxii. Bathing the dead before burial

xxiii. Enshrouding a dead body and preparing it for burial

xxiv. Burying the dead

xxv. ‘Id al-Fitr

xxvi ‘Id al-Adha

105. Ie., on the Jews who because of their differences had violated the sanctity of that day and as a result God had made the directives of the Sabbath from harsh to harsher for them. If a person wants to see the details, he can look up the books of Exodus, Numbers, Jeremiah and Ezekiel of the Bible.

106. These things form the foundation of preaching religion. The directive of God that is mentioned in these verses is based on the following points:

Firstly, wisdom, kindly exhortation and sound discussion should permeate the tone of this preaching. In the above quoted verses, by wisdom (hikmah) is meant the arguments and kindly exhortation means urging the addressees through sincere reminders. The implication is that whatever is presented should be supported by arguments and presented in the light of knowledge and intellect and one should not be aggressive and forceful in one’s presentation. One’s tone should reflect sincerity and affection. If the stage reaches that of debate and argument, then this should be done in a most befitting manner. If the opponent becomes hostile and antagonistic, then instead of responding in an even more belligerent manner, a true preacher should always remain polite and civilized.

Secondly, the responsibility of a preacher is that of preaching only: he should communicate the truth and elucidate it, and in no way show any slackness in urging and exhorting people towards it. If he discharges this responsibility in a befitting manner, he fulfils an obligation. It is the Almighty Who decides to give guidance to a person or to lead him astray. He knows full well those who have erred and also those who are rightly guided. He shall thus deal with a person in a manner he is worthy of. A preacher should not try to force the truth on others nor should he give verdicts about the fate a person shall meet in the Hereafter. This is the sole prerogative of the Almighty, and the only responsibility of a preacher is to communicate the truth, and he must not exceed this.

Thirdly, if the addressees of preaching resort to oppression and inflict harm on the preacher, he is allowed to avenge it in a proportion commensurate with the harm inflicted while remaining within moral limits; however, in the eyes of God, it is better that a person bears this oppression without avenging it; he should not take any measure of revenge; neither should he change his stance after being overwhelmed with hardships. Those who show patience at these instances are promised great rewards. Not only will they face its good consequence in this world, they will also encounter good consequences in the Hereafter.

107. Though this is addressed to the Prophet (sws) it is evident from the context that this directive is directed to all Muslims through him.

108. Together with the directive of patience, here the way to acquire patience is also delineated: one should try to strengthen one’s relationship with God as far as possible. At other instances in the Qur’an, it is specified that the means to acquire patience is by remembering God of which the highest form is the prayer. The emphasis on the tahajjud prayer in the Qur’an is due to this very reason.

109. Ie., in all the deeds they do imagine themselves to be in the presence of God.