108. Those who disbelieve, on them are set, as controllers, devils, who incite them against the people of faith. Thus these infidels rise against the message of truth and the enemies of the people of faith, and this land becomes the battlefield of Truth and Falsehood.

109. That is: You wait for our decision with patience. The time given to them as reprieve is definitely to run out, and Allah is counting every moment of their time. Their due punishment will not descend upon them either a moment earlier or a moment later.

110. To say: ‘In the presence of the Most Gracious’ is an expression of Allah’s magnificence of mercy. it means that on the Day of Judgement We will assemble the God-fearing slaves with such honour and respect as if they are members of an extremely respected delegation, which has come to meet the Ruler of the Universe. And then Allah will bless them with His favours and mercies and rewards.

111. That is: Those whom they have made their gods will not intercede in their favour before God on the Day of Judgement. In Surah Zukhruf, this point has been dealt with elaborately. “Those whom they invoke instead of Him, possess no power of intercession, except he who bears witness to the Truth and they will be knowing.” —(Az-Zukhruf—86). The intercession will be possible only for those persons who would have obtained the consent or the Most Gracious Lord, and this honour will be granted to only those who will be bearing witnesses to the Truth and will be in the know as to who deserve the intercession. The prophets will be in the forefront of such blessed people. In view of these severe conditions of intercession, there will be none who will intercede in favour of the disbelievers. As for the sinners among the people of faith, intercession will be pleaded in the favour only if Allah had already permitted such intercession to be presented. From the narrative of the Qur’an it is clear that intercession is an exceptional condition, which is a form of Allah’s forgiveness, otherwise for salvation the main principle is that righteous life which had been lived on the basis of sincere faith. Today a very large number of Muslims are relying on intercession. Their lives are totally devoid of virtue, but they think that since they belong to the Ummah of Prophet Muhammad, Sallal Lahu Alaihi Wa Sallam, their problem of salvation has been solved. They are under a wrong impression and have closed their eyes to these verses of the Qur’an, in which the law of the reward and punishment has been very succinctly stated : “(But) Why not ? Those who earn evil are surrounded by their sins and they (surely) are the companions of fire where they shall abide eternally” —(Surah Baqarah -81). And about the Jews it is stated that they were engaged in gathering the material benefits of the world and used to say: “We will be delivered.”

112. These are the concluding verses of the Surah, therefore, the thrust of the narrative is towards that misguidance and error in which the Christians were labouring. Their claim that Christ was the son of God was such a misguidance that had deviated them from the path of monotheism and had pushed them down into the pit of polytheisms, and on account of the alterations in the Injeel this falsity had taken the form of a firm belief. For example the Gospel of Mark begins in this way: “The beginning of the Gospel of Jesus Christ, the son of God.” -(Mark 1 :1) In this Prophet Eesa is very audaciously referred as the son of God, although this thing is not mentioned in the Injeel revealed to Christ. The addition of ‘son of God’ is a later date invention, and this fact is admitted by the Commentator of Bible himself that in the ancient manuscripts of the Bible the words ‘son of God’ were not there : “Some ancient manuscripts have the descriptive phrase the son of God at the end and others do not have it.”- (Interpreter’s One Volume Commentary on the Bible, -U.S.A., page 645). The question arises: If the existing Bibles are the words of God, then did the words ‘son of God’ disappear from some ancient manuscripts? Is it not the proof of the fact that in the real original Gospel Prophet Eesa was not at all called the son of God? Then in the prefatory sentence of Mark’s Gospel the lineage of Christ was joined to God, as if God has given birth to Christ (We seek Allah’s refuge from this!). But in Luke’s Gospel it is stated that when Christ was baptised, the honour of being God’s son was bestowed on him at that time; From this narrative of Luke’s it is clear that Prophet Eesa was given the title of honour of son of God, in other words he was the adopted son, while the Gospel of Mark presents him as the real begotten son of God. These contradictory narratives of the Gospels are the clear proof of the fact that this ‘begottenness’ is an invented fiction, which has been inserted in the Injeel and a gigantic falsehood has been ascribed to God. And the truth is what the Qur’an says, that is, the Christ was not the son of God either in the literal sense of the word nor in the idiomatic sense, that is, he was neither begotten by God, nor was he adopted as a son by Him, but that he was only a slave of God.

113. That is: You consider that ascribing a son to God is an ordinary and casual thing, while in actuality it is such a serious offence that it would not be surprising if Allah’s wrath falls on the perpetrators of this offence. Besides ascribing a defect to God, it is also an insult to Him and a challenge to His honour. As a consequence of this challenge, Allah’s wrath can be stirred and the systematic order of the universe can be disturbed, but He is Most Gracious and He does not hasten in punishment to His slaves, but allows them time to mend their ways.

It does not behove Rahman that he take a son. There is none in the heavens and the earth but comes to Rahman (Most Gracious)as a slave. He has surrounded them, and has counted them. (Al-Quran)

114. When all people are slaves by birth, and are to appear before Allah as slaves, then why should there be an exception in the case of Prophet Eesa? He is also a slave like others, and will appear before Allah as a slave like others.

115. That is: All are in His power and control, and He has numbered and counted every one of them. There is none who has escaped His counting, therefore, all will have to appear before Him.

116. This is the glad tiding that has been given to the people of faith at a time when the whole society was actively busy in their opposition. He said that Allah will create love for them in the hearts of His slaves. Accordingly the world saw that these companions of the Prophet became the favourites of their fellow creatures, and even today the love and regards the Muslims have for the companions of the Prophet needs no elaboration. The sincere believers are rewarded by Allah in this world that their love is engendered in the hearts of his faithful slaves. An important significance of this Surah is that in it the name Rahman has occurred repeatedly, which provides the correct and proper recognition of the Most Gracious Lord, It brings forth the demands of His mercy and it removes certain wrong impressions under which the religious world could not recognise its Most Gracious Lord.

117. By contentious people is meant the Arabs, who had raised numerous arguments and disputations about the Oneness of Allah, the prophethood, the Life after Death, etc. They were not prepared to accept the truth easily. The foremost objective of the revelation of the Qur’an is to warn and alert the people, who are negligent of God, of their adverse end, and to give the glad tidings to the people who fear Him. These facts have been narrated in the Qur’an in a language which is commonly understood and in a style which is easily comprehensible. Therefore, for those whose mother tongue is Arabic and those who have learnt this langue, understanding of Qur’an directly is not at all difficult. As for those who do not know Arabic, they can understand the message of Qur’an easily with the help of its translation. However, the question of interpretation and conclusions there from is different from this, and therefore expert knowledge of Arabic is definitely necessary.

118. That is: No trace is left of the destroyed nations, and the din and hullabaloo made by them have disappeared in such a way that today not even their slightest sound is heard. Then, do you also, absorbed and content in your comfortable and luxurious living, intend to follow the footsteps of these extinct nations?