106. In this denial is hidden the admission that being raised on the Day of Resurrection is not a thing which they have heard for the first time through the lips of the Prophet, but it was a well known fact which was being conveyed from one generation to the next. And this is the proof of the fact that the effects of the teachings of the Prophets Ibrahim and Ismail about the belief of the Hereafter were still lingering in Bani Ismail.

107. The lives of those nations who had denied the belief in the Hereafter had become criminal. They had no fear in opposing the commands of Allah, and they had become totally free by breaking all the restrictions of morality. Some of the signs of the ruins of such nations are spread out in the world. Qur’an invites people to see these signs and take a lesson from them, and recommends that for this purpose journeys may be undertaken.

108. These are comforting words for the Prophet that if even inspite of all his efforts the idolaters are not ready to open their eyes and see the truth, he need not be sorry for them, nor should he grieve, and he also need not be disturbed by the schemes they were hatching; they would not be able to do any harm.

109. That is: When will occur this Doomsday about which you are threatening us.

110. Your view that if the Doomsday is ever to occur, why does it not occur now, shows your rashness or hasty reaction, as the Doomsday is a Day of punishment for the guilty, and that if there is some time for the Doomsday to occur, then that day is very close when in this world only they will meet their adverse consequences. It means that those nations which deny their prophets, to such nations the divine punishment visits in this very world. Accordingly only a few years later the battles of Badr and Hunain took place, and those who were not likely to accept the Faith were destroyed during the lifetime of the Prophet (S.A. W.). And as soon as they died, the punishment over their souls started in the world of Barzakh. Thus the punishment for which they were eager to be hastened, eventually seized them.

111.This is Allah’s great favour that He provides an opportunity to the people to mend and reform, inspite of their transgression. For this people should be thankful to Him, but they do not appreciate this favour and do not correct their attitude.

112. That is: Allah knows well the unnecessary discussions that they have introduced concerning the Day of Judgment, and also the prejudice, rancour and enmity which are its real motive force, and which they have hidden in their bosoms.

113. By the book is meant that world record in which is recorded every small thing of the universe, however secret it may be. It means that, Allah knows every thing, but with that He has also arranged that a universal record of the things are maintained, which shows that this universe is being run on a planned basis.

114. In early Meccan period, the Prophet had not to deal with the Bani Israil, but the chronicles of Prophets Moosa, Sulaiman, and other prophets, narrated in the Qur’an differ from the chronicles narrated in the Torah, etc, Similarly there are differences prominent in other things too. Here these doubts are being answered. Bani Israil did not preserve the Torah, but distorted its writings, added something of their own, etc. They tarnished the characters of the prophets in their tales, and with regard to beliefs also they tried to interpret the religious commands. etc., according to their wishes and became a prey to disputations and were divided into sects. They became adamant and harsh toward each other, and committed excesses. But Qur’an narrated the chronicles of the prophets in such clear terms and explained the beliefs and commands so clearly that there remained no room for doubts and misgivings. It was the staff of Prophet Moosa that swallowed the snakes of the false narratives.

115. “For explanation, please see Surah A’raf, Note No.308, and Surah Yunus Nos. 89 and 90.

116. That is: The judgment will be in the Court, after which there will be no chance for anyone to take any objection, and the judgment will be enforced at once.

117. He is overpowering, and supreme, therefore, His judgment will be definite and final, and none will be able to stop its enforcement, and He is All-Knowing, so there is no possibility of any error in His judgment.

118. That is: Those whose conscience is dead will not be impressed by your counsel and admonitions. Although this statement has been made metaphorically, but the words of the ayah that “you cannot make the dead hear” point to a very significant reality and that is the dead cannot hear. If it were possible for the dead to hear, then these wordings would not have been suitable. However, if Allah desires some dead people to hear, then it is altogether a different matter. Exceptional cases are possible, but the principled reality is that the dead cannot hear. As for addressing the dead at the time of going to the graveyard and praying for peace (greetings), it is an effective style in which the absent person is treated as present, so that the pilgrim or visitor may think that he has reached the world of the dead and is personally meeting them; and such a practice is helpful in reminding one of death and making one believe in the Hereafter. Accordingly the last sentence of the prayer while visiting a grave is:

“If Allah willing, we will be meeting you,” creates this very effect. The Prophet, Sallal Lahu Alaihi Wa Sallam, had stated on the death of his child, Ibrahim :

“O Ibrahim ! We are sorrowful on your separation.” -(Bukhari -Kitabul Janaiz). In this the address is to a child who is dead, but actually it is a style of expressing sorrow, and the idea was to show the people how to express sorrow in a permitted manner, so that they may not adopt the method of breast-beating and loudly crying.

119.The benefit of your reciting the divine revelations is reaped only by those who are ready to accept the truth, and embrace the Faith on hearing the divine revelations and surrender themselves totally to Allah. Faith is related to heart’s feeling and affirmation by the mouth and Islam (submission) is related to practice, action. It means that they do not become Muslims on hollow belief, but they accept faith by heart (sincerely), affirm it by the mouth and adopt their practical attitude in accordance with that.

120. ‘Dabbatul Ardh’, animal emerging out of the earth that will speak to the people. It will be a great sign of Allah, which will appear at a time when the Doomsday will be very near. When Our decree will be imposed on them means that when Allah will intend to show to the infidels the signs of punishment, and by infidels or disbelievers are meant all disbelievers and not only the disbelievers of the time of the revelation of Qur’an.

This is a great prophecy of Qur’an. Its mention has been made in the hadith also as a sign of the coming of the Doomsday. -(Sahih Muslim - Kitabul Fitan).

This will be a new animal which will come out of the earth, and its speciality will be that it will speak to the people, such talk which will show that not believing in Allah’s signs and His revelations was wrong. In other words this beast will appear as a sign of the Almighty’s might, that it would be the proof of the occurrence of the Doomsday and the authenticity of the prophethood of the Last Prophet. In this very surah the wonderful might of Allah has been mentioned in which the bird Hoopoe is mentioned to have spoken to prophet Sulaiman, but those who do not believe in Allah’s miraculous power, or do not at all believe in God himself, what will these people do when a beast will appear and speak to them at the time when the Day of Resurrection would be near, what will be their reaction? How will they interpret it?

It may be noted that Qur’an has spoken very briefly about the beast of the earth, and in the hadith also details are not given. Therefore, all the details as to in which country such an animal will appear, what will be its shape and form, etc., are hidden in the veil of future. In this connection it is not proper to conjecture and guess, and the narratives in which details of the beast of the earth are stated, they are weak, and contradictory statements have been made in them, therefore, it would not be correct to term them as the explanation of this ayah of the Qur’an. In one hadith of Tirmizi it is mentioned that with the beast of the earth there will appear the staff of Moosa and the ring of Sulaiman. With the staff it will illumine the face of the Momin and with the ring it will put a seal on the nose of the disbeliever. -(Tirmizi -Abwabut Tafseer, Surah Naml).

Although Tirmizi has termed this hadith as ‘Hasan’ (reliable), but one of its narrator is Aus bin Khalid, who has been called weak by various scholars of traditions. In Tahzibut-Tahzeeb, a book of Asmaur Rijal (a book of bio data of the narrators of hadith) it is written:

“Azdi says that he is weak and Ibn Qattan says that the condition of Aus is unreliable. He has narrated three traditions from Abu Hurairah, which are weak, and Ibn Habban has included him among the reliable narrators.”

-(Tahzibut Tahzeeb-Ibn Hajr-Vol. I, p.382).

Another of its narrator is Ali bin Zaid and he too is weak. Therefore, Imam Ahmed says that he is not at all worth considering. Jozjani says he is weak, and Nasai too has called him weak. Ibn Khuzaimah says that because of his weak memory I do not rely on the hadith narrated by him for arguing on their basis. (Ibid -Vol.7,P.322).