30. Mujahid reports through his chain that the Makkan pagans used to make noise, whistle, and clap when the Qur’an was recited by the Prophet in the Haram precincts so that it might not be heard and may not influence any listener (Tabari, Ibn Kathir).

In modern context, “This is an allusion to the efforts aimed at discrediting the Qur’an by describing it as ‘invented’ by Muhammad for his own – personal and political – ends, as a series of ‘misunderstood quotations’ from earlier scriptures, as the result of ‘hallucinations,’ and so forth: all of which implies that it challenges their self-complacent, materialistic outlook on life and ought, therefore, to be combated” (Au.).

31. Although it is reported of `Ali that the allusion is to the first unbeliever of the Jinn, Iblis, and the first murderer from among the humankind, Qabil, (as in Ibn Jarir and Ibn Kathir), the prevalent opinion has been that the allusion is general, applicable to all those of the Jinn and men who misled others to Hellfire (Au.).

32. That is, we shall place them a level below our level in the fire where the punishment is hardest (Ibn Jarir).

33. That is, as Abu Bakr al-Siddique explained, they never associated with Allah and remained in that state, disinclined towards anyone or anything, until they died (Tabari, Qurtubi, Ibn Kathir, Shawkani). Mujahid, `Ikrimah, Suddi and others followed suite in his opinion. However, `Umar ibn al-Khattab, Ibn `Abbas and others thought that “istiqamah” is to obey Allah in matters declared obligatory – and not furtively evading, (added `Umar), like a fox (Tabari, Qurtubi Ibn Kathir)

The Prophet was asked by a Thaqafi:

???

“Messenger of Allah, tell me something that I could hold fast unto.” He said, “Say my Lord is Allah and then remain steadfast.” He asked, “Messenger of Allah. What could be the worst thing about me that you could fear?” In reply he held his own tongue in hand and said, “This.” The report is also in Muslim (Qurtubi, Ibn Kathir, Shawkani).

34. That is, at the time of death: Mujahid and Suddi. But Ibn `Abbas thought that this will happen in the Hereafter (Tabari).

Actually, writes Imam Razi, this could happen three times: at the time of death, in the graves, and at the time of Resurrection. This was the opinion of Zayd b. Aslam (Qurtubi, Ibn Kathir). At all events, the long hadith that describes the events at the time of death, both of a believer as well as a non-believer, has the following words of the angels addressing the dying believer:

???

“O peaceful soul, come out to mercy and providence, and a Lord who is not angry” (Ibn Kathir).

The report is in Tabarani’s “Al-Kabir” which Haythami declared as one carrying trustworthy chain of narrators (Au.).

35. That is, fear not the future, and grieve not the past: Mujahid and Suddi (Tabari).

Fear and grief are the two causes of depression which strike a quarter of mankind today. Fear is always of something wrong that might happen in the future, while grief is over unpleasant events that have been in the past. Further, fear of the future is always greater than grief over mishaps of the past. This could explain why fear always happens to be of first mention in the Qur’an (Au.).