*71 From here starts the second discourse, and this is its introductory sentence. This introduction teaches how the Muslims should begin a speech. That is why the truly Islamic-minded people have always been starting their speeches and discourses with the praise of Allah and salutation on His righteous servants. But now this is looked upon as characteristic of bigotry, and the present-day Muslim speakers have no idea of starting their speech with these words, or feel shy of doing so.
*72 Superficially the question whether Allah is better or the false deities appears to be odd. As a matter of fact, there can be no question of goodness in the false gods and, therefore, they cannot be compared to Allah. As for the polytheists, even they had no misconception that Allah could be compared to their gods. But they were asked this question in order to be warned against their error. For obviously none in the world would do anything unless he saw some good in it. Now if the polyltheists served their deities and implored them for their needs instead of Allah, and presented their offerings before them, this would be meaningless unless they perceived some good in them. That is why they have been explicitly asked to consider whether Allah is better or their deities, for they could not face and answer this forth-right question. Even the most hardened polytheist among them could not venture to say that their deities were better. But if they acknowledged that Allah is better it would demolish their whole creed, for then it would be unreasonable to adopt the inferior against the superior creed. The Meaning of the Qur'an Thus, the Qur'an at the very outset made the opponents helpless. After this, pointed questions have been asked, one after the other, about the manifestations of the power and creation of Allah to the effect: "Whose works are these? Is there besides Allah any other god also associated with these works'? If not, why have you then set up these others as your deities?" According to traditions, whenever the Holy Prophet recited this verse, he would immediately respond to it, saying: "Nay, but Allah is better, and He alone is the Everlasting and Exalted and High."
 

*73 No one from among the mushriks could answer that someone other than AIlah had done these works, or someone else was Allah's associate in doing these. The Qur'an at other places says with respect to the pagans of Makkah and the Arab mushrikin: "If you ask them, 'Who has created the heavens and the earth?' they will surely say: 'The All-Mighty, the All-Knowing One has created them'." (Az-Zukhruf: 9) "And if you ask them, Who has created them? they will surely say, 'AIIah'." (Az-Zukhruf: 87), "If you ask them, 'Who sent down rain water from the sky and thereby raised the dead earth back to life ?' They will surely say, 'Allah'." (Al-`Ankabut: 63). "Ask them: Who provides for you from the heavens and the earth? Who has power over these faculties of hearing and sight? Who brings forth the living from the dead and the dead from the living? Who controls and directs the system of the universe?' They will surely say, 'AIIah'." (Yunus: 31 ). Not only the polytheists of Arabia but of the whole world generally acknowledged, and acknowledge even today, that Allah is the Creator of the universe and He alone controls and directs its system. Therefore, none of them could answer this question even obstinately for the sake of the argument that their deities were Allah's associates in those works, for if he had done so, thousands of his own people would have belied him saying that, that was not their belief. This and the other questions that follow not only contain a refutation of the creed of shirk (polytheism) but of atheism as well. For example, in this first very question, it has been asked, "Who has sent down rainwater and caused to spring up by it beautiful gardens?" Just consider whether the presence of the substances essential for the growth of countless kinds of plant life, in the soil or near the soil, and the existence in water of those very qualities which are in accordance with the requirements of animal and vegetable life, and the evaporation of this water again and again from the seas, and its condensation and raining regularly in different parts of the earth from time to time, and the coordination between the soil and the air, the water, the temperature;.etc., conducive to proper growth of plant life and fulfilment of the countless requirements of every sort of animal life, could be just accidental, or the result of the wise scheming and planning the supreme power and will of an AlI-Wise Designer. And is it possible that this accident should continue to recur constantly for millions and millions of years on end? Only an obstinate person who has been blinded by prejudice will regard it as accidental, for no truthloving, sensible person can make such a senseless claim or accept it.
 

*74 It is not a simple thing for the earth to be a place of rest for the countless kinds of different creations living on it. If man looks into the wise harmony and coordination with which this sphere of the earth has been established, he is simply amazed and starts feeling that these harmonies and concordances and relations could not be brought about without the grand design of an All-Wise, AllKnowing and All-Powerful God. This sphere of the earth is floating in space and is not resting on anything, yet there is no commotion and no vibration in its movement. Had there been any vibration in it, such as we experience during an earthquake, life could not exist here. This sphere comes before the sun and hides from it regularly, which causes the alternation of the day and night. Had it turned the same face perpetually towards the sun and kept the other side always hidden, no life could be possible here, for on the bright side all life would have been shrivelled up, and on the dark side all life would have been frozen to death. The sphere is enveloped by a five hundred mile thick atmosphere, which protects it against the' continual bombardment of meteors, otherwise the twenty million meteors on the average, which dart towards the earth daily at 30 miles per second, would have caused such destruction as would not have allowed any man animal or tree to survive. The same atmosphere controls the temperature, raises clouds from the oceans, carries water to different parts of the earth and provides the required gases that sustain the human, animal and plant life. Without it the earth could not become a fit place of rest for any kind of animal life. Just under the earth's surface all those minerals and chemicals which are essential to the survival of vegetable and animal life have been provided in abundance. Wherever these natural resources do not exist, the land there cannot sustain any kind of life. A great store of water has been arranged on the earth in the form of oceans, rivers, lakes, springs and underground channels and snow on the mountains which melts and flows down in the form of rivers. Without such an arrangement there could be no life. Then the earth has been endowed with an appropriate gravitational pull by which it keeps the water and the air and all other things found on it attracted to it. If this pull had been a little less strong, it could not have stopped the air and the water from escaping. It would also have so much increased the temperature that life titre would have become difficult. On the other hand, if the gravitational pull had been a little stronger, the atmosphere would have been denser, its pressure would have increased, evaporation would have become difficult and rains impossible; the cold would have increased and less areas on earth would have been inhabitable; men and animals would have been shorter in size but heavier in weight, which would have made movement difficult. Besides, this sphere has been located at a suitable distance from the sun, which is most appropriate for the population here. If the distance had been longer, the earth would have received less of heat, the climate would have been much colder, the seasons much longer and the earthwould be hardly inhabitable. On the other hand, if the distance had been shorter, the intensity of the heat along with other factors would have rendered it unfit for the kind of life man is living here. These are a few of those harmonies and concordances due to which earth has become a place of rest for its population. A man with a little common sense who is aware of these facts cannot imagine for a moment that these concordances have come into existence without the design of an All-Wise Creator, as a mere accident, nor can he ever conceive that a god or goddess, jinn or prophet, saint or angel, could have had any hand in the creation and bringing into operation of this grand design.
*75 That is, the bodies of sweet and saline waters that exist on the earth but do not , intermingle. Underground water channels mostly flow separately with sweet water and saline water side by side. Even in the middle of the bitter seas there exist at some places springs of sweet water; their current remains separate from the sea water and the sea passengers obtain their drinking water from it. (For further explanation, see, E.N. 68 of Surah Al-Furqan) .
 

*76 The Arab polytheists themselves knew and acknowledged that Allah alone could avert a disaster. Therefore, the Qur'an reminds them again and again that they implore Allah alone for help when they are confronted by a calamity. But when the calamity is removed, they start invoking others besides Allah. (For details, see E.N.'s. 29 to 41 of Al-An`am, Yunus: 21-22, E.N. 46 of An-Nahl, and E.N. 84 of Bani Isra'il). And this is not only true of the Arab polytheists but of all polytheists; so much so that even the Russian atheists who are regularly campaigning against God-Worship, had to invoke God when in the Second World War they were tightly encircled by the German forces.
*77 This has two meanings: (1) "He raises one generation after the other and one nation after the other"; and (2) "He gives you power and authority to rule in the earth" .
 

*78 That is, "He has made such arrangements by means of the stars that you can find your way even in the darkness of the night." This is also because of the wise planning of Allah that He has created such means by which man can determine his direction and the way to his destination in his journeys by sea and land. In the day time he is guided by different land-marks and the direction of sunrise and sun-set, and in the dark nights by the stars. In Surah An-Nahl this has been counted among the bounties of AIlah: "He has placed land-marks to direct people, and by the stars, too, they are guided aright." (v. 16)
*79 "Allah's mercy" the rain whose coming is promptly foretold by the winds.
 

*80 The simple fact hat has been expressed in this one sentence is so vast in meaning and detail that as one considers it more and more deeply one goes on getting new and ever new proofs of Allah's existence and His unity. to the first place, take the question of the creation itself. Man by his knowledge has not been able to discover what is life, how and whereform it comes. So far the admitted scientific fact is that the mere arrangement of inanimate matter by itself cannot bring about life. Though the atheists assume, unscientifically, that life comes into existence automatically when aII the elements essential for its creation combine together accidentally in the right proportion, yet if the athematical law of chance is applied to it, the possibility of its occurrence comes to nought. All attempts made so far to produce animate matter out of inanimate matter experimentally in the laboratory have met with utter failure in spite of employing every possible care. At the most what has been created is DNA, which is the basic constituent of the living cell. This is the essence of life but not life itself. Life in itself even now is a miracle which cannot be explained scientifically except by saying that it is the result of a Creator's will and command and design. Furthermore, life does not exist in a solitary form but in a limitless variety of forms. Man has so far discovered more or less a million species of animals and two hundred thousand species of plants on the earth, which in their constitution and special characteristics are so clearly and absolutely different from one another, and thave been maintaining their distinctive features since the earliest known times so consistently that no Darwin could ever give any rational explanation of this great variety of life except the existence of the creative design of One God. Not a link has so far been discovered between any two species, which might have broken up the form of the characteristics and constitution of one species and might be struggling to attain the characteristics and constitution of another species. The whole record of the fossils is without such a precedent, and among the existing animals also thereis no such "eunuch" in its physical form. Any member of any species that exists is found with thedistinctive features of its own species, and every story that is invented and announced from time to tune about the discovery of some missing link is destroyed by the facts themselves. Therefore, the inevitable fact is that it is the All-Wise Designer, the Planner of creation, its Enforcer and its Fashioner, Who has endowed life with all its countless different forms. This was about the beginning of the creation.Now let us consider its reproduction. The Creator has placed inthe constitution and snake-up of every animal and vegetable species such a wonderful mechanism, which goes on producing through its countless members an endless race exactly with its own distinctive form and nature and characteristics, and it never has happened even by mistake that in these millions and millions of tiny sex workshops a certain workshop of a species may have turned out a specimen of a different species. The observations of modern Genetics in this connection present wonderful facts. Every plant has been so endowed with the capability of procreating its species that the new generation should possess all the distinctive characteristics of its own species and its every member should be distinguished in its special features from the members of aII other species. This element for the survival of the species and its procreation is contained in a part of a cell of every plant, which can be seen with effort only through a most powerful microscope. This tiny engineer directs the whole development the plant precisely and definitely on the way which is the way .of its own distinctive species. That is why alI the plants that have emerged from a grain of wheat arty where in the world have in turn produced only wheat. In no climate and in no region has it ever happened that from the whole race of a grain of wheat even a single grain of barley might have emerged. The same is the case with animals and men. None of them has been created just for once, but on an inconceivably high scale a huge factory of reproduction is functioning every where, which is constantly bringing into existence, from the members of every species, countless other members of the same species. If one considers the microscopic germ of procreation which along with aII the distinctive features and hereditary characteristics of its species is found in a small portion of its tiny self and thou looks at the extremely delicate and complex physiological system and the subtle, intricate processes by which the procreative seed of every member of every species produces a member of the same species, one cannot conceive for a moment that such a tine and subtle system could come into being by itself, and then keep on functioning by itself in millions and millions of the members of different species. This thing stands in need of an All-Wise Designer not only for its beginning but for its proper and perpetual functioning also it needs an Administrator Who is at once Wise and Ever-Living and Self-Subsistent, Who is ever watching and guiding the work of these workshops. These facts destroy the very basis of an atheist's denial of God as also of a polytheist's creed of polytheism. A foolish person only can think that an angel or a jinn or a prophet or a saint has any hand in this work of God, but no unbiased person possessed of a little common sense can ever say that this huge workshop of production and reproduction with all its underlying wisdom and order started working just accidentally and has since been working so automatically.
*81 The question of the provision of sustenance also is not so simple as a person may feel it to be from a cursory study of this brief sentence. There exist on this earth millions of animal and vegetable species, each comprising billions of members having different food requirements. The Creator has arranged the means of sustenance for each species in such abundance and so within easy reach that members of no species ever go without food. Then the agencies of the earth and sky which combine and work together in this system are varied and countless. Unless there is the right kind of coordination and harmony between the heat, light, air, water and the diverse substances of the earth, not a single particle of food can be produced. ' Can anyone conceive that this wise system could come about just accidentally. without the intelligent planning and design of an All-Wise Creator? And can anybody in his senses imagine that in this system there could be any hand of a Jinn or an angel or the spirit of a pious man?
*82 That is, "You should either bring a proof to show that someone else is an associate of Allah in these works, or, if that is not possible, you should at least explain by an argument why you should worship and serve any other god beside Allah, when One Allah alone has done, and is doing, all these works."
 

*83 In the preceding verses, arguments have been given to prove that Allah is the One and only Deity when considered from the viewpoint of creation, design and provision of the means of sustenance. Now in this verse it is being told that from the viewpoint of knowledge too, which is an important attribute of Godhead, Allah is Unique and without associate. Whatever creations are therein the heavens and the earth, whether angels or jinns, prophets and saints, or other men and other creatures, they have only limited knowledge. Something is hidden from all of them. The All-Knowing One is only Allah, from Whom nothing whatever of this universe is hidden, and Who knows every thing of the past and the present and the future. The word ghaib means something hidden and covered. As a term it implies everything which is unknown, and beyond one's sphere of knowledge and information. There are many things in the world which individually are known to some human beings and. unknown to others. And there are many others which taken as a whole have never been known to any of mankind, nor are known at present; nor will be known in the future: The same is the case with the jinns and the angels and other kinds of creation: certain things are known to some of them and hidden from others, and many things hidden from all of them and known to none. All kinds of hidden things are only known to One Being, the All-Knowing Allah. For Him nothing is unknown everything is known and evident. In order to bring out this reality the method of the question as employed above with regard to creation, design and sustenance of the universe has not been adopted here. The reason is that the manifestations of those attributes are clear and evident which everyone sees, and which even the pagans and polytheists acknowledged, and do even today, that they are the works of Allah. So, the argument adopted above was: When all these works, as you admit, are being done by Allah, and no one else is His partner in these, why have you then made others His associates in Divinity, and in His worship? However, the attribute of knowledge . has no perceptible manifestation which may be referred to and pointed out. It can be comprehended only by thought and reflection. Therefore, it has been put forward as an assertion instead of a question. Now it is for every intelligent person to think and consider for himself whether it is reasonable to believe that there should be any other than Allah, who is all-knowing, i.e. who knows all those conditions and things and realities which existed in the universe in the past; or exist now; or will exist in the future. And if there is none other who is allknowing, and cannot be, then is it reasonable to believe that any of those who are not aware fully of the realities and conditions and circumstances can become the answerer of the people's prayers, fulfiller of their needs and remover of their hardships ? There is a subtle relationship between Divinity and the knowledge of the unseen and hidden. Since the earliest times in whatever being has man imagined the presence of an attribute of Godhead, he has taken it for granted that it knows everything and nothing is hidden from it. In other words, it is self-evident for man to believe that making or marring the destinies, answering the prayers, fulfilling the needs and helping everyone in need of help, can be the work of the being who knows everything and from whom nothing is hidden. That is why whomever man has regarded as possessor of the powers and authority of Godhead he has necessarily regarded him as the knower of all hidden things as well. For his intellect testifies rightly that knowledge and authority are inter-dependent. Now if it is a fact that none but God is the Creator and the Designer and the Answerer of the prayers and the Providence, as has been proved in the foregoing verses, then it is also a self-evident reality that none but God is the Knower of the hidden things. After all, who in his senses could imagine that an angel or a jinn or a prophet or a saint or any other creature would be knowing where and what kinds of animals existed in the oceans and in the atmosphere and under the layers of the earth and upon its surface? And what is the correct number of the planets in the heavens? And what kinds of creatures exist in each of them? And where is each one of these creatures living and what are its requirements? All this should necessarily be known to Allah, because He has created them and He alone has to watch over their conditions and control their affairs and arrange for their sustenance. But how can some one else with his limited self have this vast and all-embracing knowledge and what has he to do with the functions of creation and sustenance that he should know these things? Then this quality is also not divisible in the sense that a person, for instance, may be the knower of everything on the earth, or the knower of everything concerning human beings only, on the earth. It is in the same way indivisible as are God's Creativity and His Providence and His Self-Subsistence indivisible. After all, how can it be possible for one to know all the affairs and all the conditions and states of alI human beings who have been born in the world since the beginning of creation, and will be born till Resurrection, from the time their mothers conceived them till the time they will breath their last ? And how and why will he know all this ? Is he the creator of these countless multitudes ? Did he create their seed in their fathers' sperm-drop ? Did he mould and shape them in their mother's womb? Did he arrange for their normal birth'? Did he make the destiny of each one of them? Is he responsible for taking decisions with regard to their life and death, their health and ill-health, their prosperity and adversity, and their rise and fall in the world ? And since when did he become responsible for it? Since before his own birth or since after it ? And how can these responsibilities remain confined only to human beings? This is only a part of the universal administration of the heavens and the earth. The Being Who is controlling the whole universe is the Being Who alone can be responsible for the creation and death of men, for restricting and extending their provisions and for making and marring their destinies. That is why it is a fundamental article of Islam that none other than Allah is the Knower of the hidden and unseen things. Allah may disclose whatever of His information He wills to whomsoever of His servants He pleases and bless him with the knowledge of one or more of the hidden things as a whole. Being the Knower of alI hidden and unseen things is the attribute only of AIlah, Who is the Lord of aII creation "He alone has the keys of the `unseen' of which none has the knowledge but He." (AI-An`am: 59) "Allah alone has the knowledge of the Hour: He alone sends down the rain and He alone knows what is (taking shape) in the wombs of the mothers. No living being knows what he will earn the next day, nor does anybody know in what land he will die." (Luqman 34) "He knows what is before the people and also what is hidden from them; and they cannot comprehend anything of His knowledge save whatever He Himself may please to reveal." (AlBaqarah: 255). The Qur'an does not rest content with this general and absolute negation of the knowledge of the hidden and unseen for the different forms of creation, but about the Prophets in particular, and the Holy Prophet Muhammad (upon whom be Allah's peace) himself it clearly says that they do not possess the knowledge of the hidden and unseen, and that they were given only that much knowledge of the hidden by Allah as was necessary to enable them to carry out the duties of Prophethood. Surah Al-An`am.: 50, Al-A'raf: 187, At-Taubah: 101, Hud: 31, AlAhzab: 63, Al-Ahqaf: 9, At-Tahrim: 3 and Al-Jinn: 26-28 do not leave any room for doubt in this regard. All these elucidations of the Qur'an support and explain the verse under discussion after which there remains no doubt that looking upon another than AIlah as the knower of the hidden and unseen and believing that someone else also possesses the knowledge of all the past and future events, is an absolutely un-Islamic belief. Bukhari, Muslim, Tirmidhi, Nasa'i, Imam Ahmad, Ibn Jarir and Ibn Abu Hatim have cited this saying of Hadrat `A'ishah. through authentic reporters: "Whoever claimed that the Holy Prophet (peace be upon him) knew what was going to happen the next day, accused Allah of lying, for Allah says: O Prophet, say, `None in the heavens and the earth has the knowledge of the hidden and unseen but Allah'." Ibn al-Mundhir has reported this on the authority of 'Ikrimah, the well-known pupil of Hadrat 'Abdullah bin 'Abbas: "A person asked the Holy Prophet: O Muhammad, when will Resurrection be? And our territory is suffering from famine: when will it rain ? And my wife is pregnant: what will she deliver, a boy or a girl? And I know what I have earned today; but what shall I earn tomorrow? And I know where I was born, but where shall I die?" In reply, the Holy Prophet recited verse 34 of Surah Luqman as cited above. Then the well-known Tradition as reported in Bukhari; and Muslim and other works of Hadith also supports the same. According to it one of the questions asked by Angel Gabriel from the Holy Prophet when he sat among the Companions in human shape before him, was: "When will Resurrection be?" The Holy Prophet replied: "The one being questioned knows no better than the one questioning." Then added, "This is one of those five things whose knowledge is possessed by none but AIIah," and then he recited the above-cited verse of Surah Luqman .
*84 That is "Those others about whom it is thought that they possess the knowledge of the hidden and, therefore, are regarded as partners in Divinity, are themselves unaware of their future. They do not know when will Resurrection be when Allah will raise them up again.
 

*85 After warning the people about their basic errors with regard to Divinity, it is being said that the reason why these people are involved in these errors is not that they have reached this conclusion after serious thought and deliberation that there exist other beings also who are Allah's associates in His Divinity, but the actual reason is that they have never considered this matter seriously. As they are unaware of the Hereafter, or are in doubt about it, or are blind to it, their heedlessness of the Hereafter has developed in them an utterly irresponsible attitude. They are not at all serious about the universe and the real problems of their own lives. They do not bother to know what reality is and whether their philosophy of life accords with that reality or not. For, according to them, in the end the polytheist and the atheist, the monotheist and the agnostic, all will become one with the dust after death, and nothing will bear any fruit. The' theme of the Hereafter is contained in this sentence of the preceding verse: "They do not know when they will be raised back to life." In that sentence it was said that those who are made deities-the angels, jinns, prophets, saints, etc., do not themselves know when will Resurrection be. Here three things have been said about the common polytheists and the atheists: (1) They do not at all know whether there will be any Hereafter or not; (2) this lack of information on their part is not due to the reason that they were never informed of this, but because they did not believe in the information given to them and doubted its authenticity; and (3) they never bothered to consider with due thought and seriousness the arguments that were advanced about the coming of the Hereafter, but they preferred to remain blind to it.
 

 

 

*86 This brief sentence contains two strong arguments for the Hereafter as well as admonition: Firstly, those communities who rejected the Hereafter could not help becoming criminals: they lived irresponsibly; they committed cruelties and all kinds of sin; and ultimately their moral depravity led them to utter ruin. This continuous experience of human history which is testified by the doomed communities all over the world, clearly shows that belief and unbelief in the Hereafter has a deep relationship with the soundness or the unsoundness of human behaviour. Belief in it generates sound behaviour and denial of it unsound behaviour. This is a clear proof of the fact that belief in it is in accordance with the reality; that is why belief helps life to follow the right path. And rejection of it is against the reality; that is why rejection leads life into crooked alleys. Secondly, the destruction of the communities, which became criminals, one after the other, in the long experience of history is a clear pointer to the fact that this universe is not being ruled by the deaf and blind and senseless forces, but this is a wise system which is functioning according to the unalterable law of retribution, which is dealing with the human communities only on moral grounds, in which no community is given long enough rope to commit whatever evil it likes and continue to enjoy life and commit injustices after it has once risen to power and prosperity. But when a wicked community happens to reach a certain stage, a mighty hand topples it from power and hurls it into the abyss of ignominy. Anyone who realizes this fact can have no doubt that the same law of retribution calls for the establishment of a new world after this world, where all individuals and nations and the whole mankind collectively should be rewarded and punished for their deeds. For the requirements of justice cannot be fulfilled only by the destruction of a wicked nation; this dces not in any way redress the grievances of the oppressed people; this does not punish those who had enjoyed life and left the world before the coming down of the scourge; this dces not also take to task those wicked people who went on leaving behind them legacies of immoralities and deviations for the coming generations. The torment that visited the nation only put a stop to the further tyrannies of its last generation. The court has not yet started working, to punish every wicked person for the evil done, to compensate every oppressed person for the losses incurred, and to reward all those who stood by the right against the onslaught of evil, endeavoured to reform things and faced persecutions in this way throughout their lives. All this should necessarily happen at some time. For the continuous operation in the world of the law of retribution clearly points to the temperament and technique of the ruling government of the universe that it judges human deeds by moral standards and punishes and rewards them accordingly. Besides these two arguments, the aspect of admonition in this verse is: "Learn lessons from the fate of the guilty people of the past, and do not persist in the foolish belief of the denial of the Hereafter, which, in fact, was responsible for making them criminals. "
 

*87 That is, "You have done full justice to your mission of preaching. Now if they do not listen to you, and wish to persist in their folly and deserve the Divine torment, you should not consume yourself by being distressed and grieved at their condition. Then, why should you feel vexed at their mean machinations that they are devising in order to fight the truth and to frustrate your movement of return `? You have Allah's power at your back. If they do not listed to you, they will only be harming themselves, not you."
 

*88 The same threat which is implied in the preceding verse. What they meant was: "When will the scourge with which you threaten us overtake us? Why are we not being punished when we have not only rejected you but have also done whatever we could to frustrate your mission'?"
 

*89 This is a royal way of saying a thing. When words like "perhaps", "no wonder", etc. occur in the Divine discourse, they do not contain any sense of doubt, but express Allah's Independence and Self-Sufficiency. Allah's power is so great that His willing a thing and its happening is one and the same thing. It is inconceivable that He should will a thing and it should not happen. Therefore, when He says, "No wonder it may well be so", it means, "It will certainly be so if you do not mend your ways."
 

*90 That is, "It is Allah's mercy that He does not seize the culprit immediately after his commission of a crime but gives him respite to reform himself. But most people are not grateful for this, and do not utilize the period of respite for their reformation. On the contrary, when they see that they have not been taken to task immediately, they form the idea that there is none to call theta to account. Therefore, they are free to do whatever they like and they should not listen to any word of admonition".
 

*91 That is, "He is not only aware of their open misdeeds but is also fully aware of the malice and spite which they are concealing in their hearts and the evil plots which they are making secretly. Therefore, when the time comes to call them to account, they will be taken to task for everything done and thought."
 

*92 Here by "Book" is not meant the Qur'an, but the Divine Record in which everything has been registered.
 

 

 

 

 

 

 

*100 That is, "...when Resurrection which they are being promised will approach."
*101 According to Ibn `Umar, this will happen when there remains no one in the world to command the people to do good and forbid them to do evil. Ibn Marduyah has reported a Hadith on the authority of Abu Said Khudri; according to which the latter heard the same thing from the Holy Prophet himself. This shows that when man gives up the duty of exhorting others to do good and forbidding them to do evil, AIIah will bring forth a beast to serve as the final warning just before Resurrection. This, however, is not clear whether it will be just one beast, or a particular species of beasts, who will spread all over the earth. The words daabbat-an-min-al-ard might contain both the meanings. In any case, what it will say will be: "The people did not believe Allah's Revelations in which Resurrection was foretold. Now the same Resurrection is about to come; Iet everyone know that what Allah said was true". The sentence, "The people did not believe in Our Revelations", is either a part of the beast's own speech, or Allah's narration of its words. If these are its own words, the word "Our" will be understood in the style of an official who speaks on behalf of his government and not on his personal behalf. In the second case, since Allah is narrating the beast's words, He has used "Our Revelations" in the normal sense. As to the time and occasion of the appearance of this beast, the Holy Prophet has said: "The sun will rise in the west and the beast will suddenly appear in the open daylight. Whichever of these signs appears first, it will be closely followed by the other." (Muslim) In the other traditions related in Muslim, Ibn Majah, Tirmidhi, Musnad Ahmad, etc. the Holy Prophet foretold that the signs of Resurrection-emergence of the Anti-Christ (Dajjal), appearance of the beast, smoke and the rising of the sun in the west -will appear one after the other. As for the nature, general appearance, place of appearance and other details about the beast, contradictory traditions have been reported, which only cause confusion and are not relevant to the object for which this thing has been mentioned in the Qur'an. As regards the beast's speaking to human beings in a human language, this will be a manifestation of the power of Allah, Who can give the power of speech to anything He pleases. He will give this power only to a beast before the event of Resurrection, but when Resurrection will have taken place, each limb of man-his ears, his eyes, even his skin-will speak out and give evidence in the Court of Allah, as has been clearly stated in Ha Mim As-Sajdah: 20-21: "Then, when all will have reached there, their ears and their eyes and their very skins will bear witness against them concerning what they had been doing in the world. They will say to their skins, "Why have you borne witness against us?' They will reply, `The same God Who has given speech to everything has given us speech'."
 

 

*102 That is, "You did not deny My Revelations on the basis of some scientific investigation, which might have proved them to be false, but you denied them without any sound reason. "
*103 That is, "If it is not so, can you then prove that you treated them as false only after a thorough scientific investigation through which you came to know that the reality was not that which was being presented in these verses?"
 

 

*104 That is, "Two out of the countless signs were such which they were observing at all times, whose benefits they were enjoying every moment, and which were not hidden even from a blind or deaf or dumb person. While they benefited by the rest at night and the opportunities afforded by the day, why did they not think that it is a system devised by an All-Wise Being, Who has established the relationship between the sun and the earth precisely to meet their requirements and needs ? This cannot be a mere accident, for it clearly manifests purposefulness, wisdom and planning, which cannot be the characteristic of the blind forces of nature, nor the work of many gods. It can only be a system established by the One Creator and Master and Disposer, Who is ruling over the earth, the moon, the sun and all other planets. From the observation of this single phenomenon they could judge that the alternation of the day and night testified to the truth that We have conveyed through Our Messenger and Our Book."
*105 That is, "It was not something incomprehensible either. There were among their own relatives, their own clan and their own brotherhood people like themselves, who had seen the same very Signs and believed that the creed of Godworship and Tauhid towards which the Prophet was inviting them was precisely in accordance with the truth and reality."
 

*106 For a detailed discussion of the blowing of the Trumpet, see E.N. 47 of AI-An`am, E.N. 57 of Ibrahim, E.N. 78 of Ta Ha, E.N. I of Al-Hajj, E.N.'s. 46, 47 of Ya Sin and E.N. 79 of Az-Zumar.
 

*107 That is, "From such God you should not expect that after giving you the powers of intellect and discrimination and control over things, He will remain unaware of your deeds and actions and will not see how you have been using the delegated authority in the earth."
 

*108 The reward will be better in two ways: (1) It will be higher than what a person will actually deserve for his good deeds; and (2) it will be everlasting and for ever though the good act was temporary and its influence confined to a limited period only.
 

*109 That is, "Though the terrors of Resurrection will stun and confound the disbelievers, the believers will remain safe and secure from them, for everything in the Hereafter will be according to their expectations. They had already known from the messages brought by the Messengers of Allah that Resurrection will take place, and a new World will be established when everyone will be called to account for his deeds. Therefore, they will neither be bewildered nor alarmed, which will be the case with those who had denied this Day and retrained heedless of it, till their last breath in the world .They will also be satisfied because they had worked for this Day and had brought necessary provisions from the world for their success here. Therefore, they will not be stupefied and confounded as will be those who had invested all their energies and capabilities 'in their struggle for achieving worldly successes only, and had never thought that there would be life hereafter also for which they should make some provision. Contrary to them, the believers will be satisfied that the Day for the sake of which they had given up the unlawful benefits and pleasures of life and had undergone hardships and toil, had at last come, and they will not be deprived of the rewards of their works." 109a. At several places in the Qur'an it has been stated clearly that an evil will be punished in the Hereafter only to the extent of the evil committed, but a good act will be rewarded much more generously by AIIah than what the doer will actually deserve for it. For more examples of this, see Surah Yunus: 26-27, AlQasas: 84. Al-'Ankabut: 7, Saba': 37-38, Al-Mu'min: 40.
 

*110 As this Surah was sent down at a stage when the message of Islam was confined to Makkah and its addressees were the people of that City only, it was said, "I have been commanded that I should worship the Lord of this City." And the characteristic of the Lord was stated to be that He had made that City sacred. This was meant to warn the disbelievers of Makkah, as if to say, " You may if you so like prove thankless to that God Who has done you the great favour of making this City of yours a haven of peace in the strife-ridden land of Arabia, and Who by His grace has made it the centre of spiritual affiliation for the whole of Arabia, but I have been commanded to be grateful to him and bow down before Him. None of your deities had the power to make this City a sanctuary and make the quarrelsome and plundering tribes of Arabia have respect for it. I cannot abandon my real Benefactor and bow down before those who have done me no favour at all."