70. That is: Allah had chosen Prophet Moosa for nearness to Him.

71. ‘Rasool’ (Messenger) means ‘one that is sent,’ messenger, and ‘Nabi’ (Prophet) means ‘one who gives information,’ that is one that may give information to the people from God. In Qur’an both these words have been used terminologically for those special slaves of Allah who received revelation (wahi) from Allah. However, the word Rasool has been used for denoting particular angels also. The sense of Nabi and Rasool is the same, but the use of both these terminologies simultaneously is purposefully made to clarify their prophetic position in relation to their followers. Accordingly in the ayat Nos. 41 to 57 different prophets have been mentioned, but the mention of Prophet Moosa and Prophet Ismail is made in such a way that they were prophets as well as messengers. Since the descendents of Prophet Ibrahim branched into two branches, Bani Israil and Bani Ismail, and Bani Israil were termed as the Ummah of Prophet Moosa and Bani Ismail the Ummah of Prophet Ismail. Therefore their position as Allah’s messengers has been given prominence. In sum it means that presently the two great communities that you see belong to these two grand prophets of Allah.

72. The word ‘Aiman’ (right) is used in Arabic to also connote auspicious. By the right side of Mount Tur means that auspicious side of Mount Tur from where Allah had called Prophet Moosa and had bestowed on him prophethood. At another place in Qur’an this piece of land has been called as the sacred valley of ‘Tuwa’: “When His Lord called to him in the sacred valley of Tuwa.” (Nazia’t -16) If the literal meaning of the right side is taken then it would mean that when Prophet Moosa proceeded from Madyan towards Egypt, then from that part of the Mount Tur which was on his right side, the Almighty Allah called to him.

73. That is: Allah spoke to Prophet Moosa in seclusion, and for bestowing on him the honour of talking to Him He called him very close.

74. That is: By making Haroon a prophet, Allah made him his helper.

75. Refers to the event of Sacrifice when he had said to his father: “You will find me God willing, patient.” - (Saffat-102). So he kept this promise and for being sacrificed for the sake of Allah, he lay down. Can any one find a better example of promise keeping ?

76. This quality of Prophet Ismail has been mentioned specifically that he was enjoining on his family to offer salat and pay zakat, so that the Arabs who are of his race should ponder as to what work they have to do and what they are doing. Besides it is also an example for the people of faith. They should think about reforming their kinsmen and particularly they should try to establish salat and insist on their paying Zakat.

77. Prophet Idris (Enoch) has been mentioned in the Qur’an only briefly. Once here and at another time in Surah Anbiya, ayah 85. His biographical details are not mentioned in any authentic hadith, except in the hadith which narrates the events of the Prophet’s Me’raj (Ascension), in which he is mentioned to have been dwelling in the fourth heaven. In the Bible no personality bearing this name is mentioned. The narratives which the commentators have related have been taken from the Israil traditions, therefore, we should be content with what is stated in the Qur’an. As stated in the Qur’an Prophet Idris was a great man of truth and loyal to God. Though history has forgotten him, Qur’an has bestowed perpetuity on his name.

78. That is: His position was exalted.

79. It is clear from the foregoing ayat in what manner Allah had bestowed His blessings on these prophets. This is the very favour which has been mentioned in Surah Fatiha, viz. “...those whom you have blessed.”

80. That is: All these Prophets were from among the descendents of Prophet Adam, the first man. None of them was either god, nor the son of God nor a reincarnation of God.

81. Prophets Moosa, Haroon, Zakaria, Yahya, and Eesa (peace be upon them) are the descendents of Prophet Yaqub.

82. Here the exemplary act of the prophets has been mentioned that when the verses from the Divine Scriptures were recited to them, they used to be moved to tears and used to prostrate themselves before God. The effect of the Divine words manifests in tears, sincere emotions and extreme humility, but the qaris (reciters) of the present day strive for mere lyrical beauty and lilting effects. Their recitation is generally devoid of any sincere emotions, with the result that the listeners applaud the lyrical or singing recital of the qaries without receiving the due influence of the Divine words. This is the ayah of sajda, therefore, on reciting it or hearing it a Muslim must prostrate himself, i.e. perform a sajda.

83. Points at the Jews and the Christians who did not emulate the example of the prophets and only remained as their nominal followers. The emphasis that they had laid on establishing salat was forgotten by them, with the result that they became the slaves of their lusts. The condition of the Bani Ismail (Arabs) had come down to be the same. Prophet Ismail had emphatically enjoined upon them to establish salat, but his descendents took to idolatry instead. The mentioning together of neglecting the salat and becoming slaves of the carnal desires at one and the same time makes it clear that after neglecting prayers, following of the shariah scrupulously and leading a righteous life become impossible. Such a person merely becomes a victim of his lusts and his life takes a wrong direction. There is a great lesson for Muslims in this ayah. On the manifestation of the instructive consequences of the previous communities on account of neglecting the prayers, the Muslims should have very strictly adhered to the command of establishing salat. But it is a great pity that a very large number of Muslims has neglected this most important pillar of Islamic belief, as a result of which their moral condition has gone down and practical worth has become nil. Their lives have become subservient to their carnal desires.

84.It signifies that neglecting salat is waywardness or misguidance.

85. That is: Those who neglected the prayers and followed their carnal desires, for them there is an opportunity to reform if they give up their conduct, seek Allah’s forgiveness, believe in Qur’an and the Prophet, and act righteously, then they will deserve to be admitted to Paradise and no injustice will be done them.

86. Although the gardens of the Paradise are hidden from the eyes of these slaves of Allah, but their entering them is certain, as it is the promise of Allah, which is bound to be fulfilled.

87. For explanation, see Surah Ghashiah, Note No.13.

88. They will not have to work for their sustenance in the Paradise. It will be provided to them permanently without working.

89. The occupiers of Paradise will be those who led their lives fearing Allah. From the foregoing narrative the sense of what is meant by ‘taqwa’ is clear. He who develops such a character in himself (righteousness) is in reality ‘muttaqi’ (God-fearing).

90. This is a parenthetical sentence, uttered by the angels bringing the revelations, and Allah has included it in His Book. When the succession of revelations used to stop for some days, the Prophet used to feel restless, for the trying time through which the Prophet was passing called for the comfort which the divine revelations provided. Besides, he used to be keenly waiting for the revelations for guidance. In view of this keen waiting Jibril and his companion angels explained their position that it was not in their power that they might come whenever they liked, but that they descended from heaven whenever Allah commanded them to do so. Although it is a parenthetical sentence, it also has some connection with the foregoing narrative. In the foregoing ayat the position of the prophets was clarified, here the position of the angels is explained: all are His obedient servants.

91. Allah is the master of all times and places. Future, present and past, all He is in the know of. There is no possibility of any kind of error from Him. Therefore, O Prophet! the circumstances which you are facing are not unknown to Him, and whenever His wisdom demands He sends down His revelations, which We (angels) bring down to you. Here the statement of the angels ends.

92. Allah has no peers. He is unique in His person and in His attributes too. Besides, His name ‘Allah’ is specific for Him alone. There is no other being with that name. Then who else can be worthy of worship besides Him ?

“And Allah increases the guidance of those who follow the right path, and the good deeds that endure are better in the sight of your Lord for reward and better for eventual returns.”(Al-Quran)