99. Mawdudi explains, “True, they had rejected only one Messenger. But such rejection, in the sight of God, amounts to the rejection of all Messengers, for all of them brought the same message from God. This is a very important message that is stated at various parts of the Qur’an in a variety of ways: that those who do not believe in one Messenger of God, even though they might believe in other Messengers, are unbelievers. (See Al-Baqarah 2: 285). This is so because anyone who believes in the Message of the Messengers is also bound to believe in all those who brought that message. Now if someone does not believe in one Messenger but believes in all others, he possibly does so either because of chauvinistic affiliations with the collective entity to which those Messengers belong, or else does so for no other reason than the blind imitation of the customs and traditions of his people.”

100. “Amin is one to whom a trust has been given, with several shades of meaning implied: e.g., (1) worthy of trust, (2) bound to deliver his trust, as a prophet is bound to deliver his Message, (3) bound to act entirely as directed by the trust, as a prophet is bound to give only the Message of Allah, and not add anything of his own, and (4) not seeking any interest of his own" (Yusuf Ali).

101. “One of the arguments they advanced against Noah was that had there been any truth in Noah’s claim, the chiefs, the notables, the religious leaders, the scholars and the wise men of the nation would have followed him. But none of them had accepted Noah’s claim. Only a few people from the lower classes had become his followers. How, then, could people belonging to the upper strata of the society join the company of those lowly people?” (Mawdudi)

102. That is, I take them on face value. If someone is good in his appearances, I accept him as good; if evil, then evil. As for the realities behind their appearances, it is for Allah to judge. Can you not see the reasonableness of this kind of attitude? (Tabari).

In Yusuf Ali’s words, “The leaders of the people are speaking, as the Quraish leaders spoke in the time of the holy Prophet. ‘We know that thou hast been trustworthy in thy life. But look at the 'tag rag and bob tail' that follow thee! Dost thou expect us to be Eke them or to be classed with them?" His answer was: "I know nothing against them; if they have done any wrong, or are only hypocrites, they are answerable to Allah; how can I drive them away from me, seeing that I am expressly sent to admonish all people?’”

103. Yusuf Ali: "All people who have faith have the right to come and listen to Allah's Word and receive Allah's Mercy, whether they are publicans and sinners, ‘Harijans’ and low-caste men, men of ‘superior’ or ‘inferior’ races. The Prophet of Allah welcomes them all, as His Message has to shine before the whole world.”

In addition to the generally accepted meaning that the so-called elites suffered superiority complex, and could not come round to accepting people of lower ststus equalized with them in faith, Asad has another pointer: "This is obviously a retort to the unbelievers’ suggestion (elliptically implied here) that those ‘abject’ followers of Noah had declared faith in him, not out of conviction, but only in order to gain some material advantages. Noah’s answer embodies a cardinal principle of Qur’anic ethics and, hence, of Islamic Law: No human has the right to sit in judgment on another person’s faith or hidden motives; whereas God knows what is in the hearts of men, society may judge only by external evidences (az-zahir), which comprises a person’s words as well as deeds. Thus, if anyone says, ‘I am a believer,’ and does not act or speak in a manner contradicting his professed faith, the community must consider him a believer.”

104. The translation represents the primary meaning. But rajm has other derived connotations such as, “to curse, revile, address with evil speech, the act of driving away, expelling, cutting off from friendly communion,” etc. (Lane). Ibn Jarir says it means here, “we will address you in a coarse manner.”

105. For this rendering we have the support of Qatadah, Ibn Zayd and others, as in Ibn Jarir.

Thanwi points out that to supplicate against a people who cause harm to Allah’s religion, is not against sabr and hilm (patience and forbearance).