78. Ibn `Abbas, Sa`id ibn Musayyib, Mujahid, Hasan and Qatadah have said that it is the obligatory Prayers that have been alluded to by the words ‘call upon their Lord morning and evening' (Ibn Jarir, Ibn Kathir, Shawkani).

79. That is, you have to take them, O Muhammad, on their face value, and need not seek to know the motives of their faith, of which, all the outward signs speak of good intentions. And, conversely, that should be the outlook of your followers vis a vis yourself (Thanwi).

80. Was it not enough to say ‘nothing of their account falls upon you,' instead of adding ‘nor any of your account falls upon them?' The answer is, two sentences have been combined to give the sense of one and that one sentence is: "No soul shall bear the burden of another" (Zamakhshari).

81. In primary terms zulm is defined as "placement of a thing in an inappropriate place," or, "in a place not belonging to it." The extended meanings of zalim, therefore, are: wrong doer, transgressor, unjust, tyrannous etc. which are adopted as first meaning because of want of equivalent of the original meaning. Accordingly, and since, (as pointed out by Thanwi), none of these epithets can be true of the Prophet in any given situation, the primary meaning has to be kept in mind while passing over the translation (Au.).

Ibn Jarir reports Khabbab b. al Art as saying: Aqra` b. Habis al Tamimi and `Uyaynah b. Hisn al Fizari came to the Prophet (saws) while he was in the company of Bilal, Suhayb, `Ammar, Khabbab and other Muslims of the weaker section of the society. The Qurayshi leaders belittled them and remarked that they did not mind sitting in his company but he was all the time surrounded by these lowly ones. They did not want the visiting Arab dignitaries to spot them in such company. So, was the Prophet ready to dismiss them when they came to him? After they had left he had freedom to choose his company. The Prophet agreed. They wanted that in writing. He agreed to that also and sent for `Ali to write down the agreement while the humble ones sat apart. But Allah revealed this verse in disapproval. The Prophet threw away the parchment and beckoned them to himself. He brought them so close that his knees were touching theirs. After the revelation of this verse, the Companions report that ‘We sat with him until he left us. But, subsequently, when Allah revealed the verse 28 of Surah al Kahf:

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ [الكهف : 28]

"And restrain yourself with those who call upon their Lord morning and evening," he would not leave us the humble and poor ones, until we knew it was time for him to go and so we left his company. It was then that he rose up and went.' (This report is in Ibn Majah also: Qurtubi). Similar reports of the Quraysh's disapproval of the humble Muslims have come from various other narrators, such as Ibn Mas`ud, Ibn `Abbas, Qatadah, Kalbi, Mujahid and others, naming others in place of Aqra` and `Uyaynah. `Ikrimah's report says that it was `Umar who had advised the Prophet to allot some of his time to the pagan chieftains in order to asses what was up in their sleeves (Au.).

Ibn Kathir expresses reservation about the report of Khabbab. (So does Rashid Rida who says that Aqra` and `Uyaynah were both unimportant men: Au). But similar reports, or bits and pieces of it, are in Ahmad, Ibn Abi Hatim, Abu al Sheikh, Ibn Marduwayh and others that strengthen it. In fact Muslim, Nasa'i, Ibn Majah have Sa`d b. Abi Waqqas as saying that the verse came down concerning six of the humble Companions of the Prophet (Shawkani).

Ibn Jarir also records, as does Ibn Kathir and others, that the Quraysh had sent a delegation to Abu Talib to convey their message to the Prophet to meet them separately, without Bilal, `Ammar and others of their kind around. In fact, it was on that occasion that `Umar (who had full confidence in the humble Muslims in question: Shafi`) had suggested that their request be met in order to know what was up. Moreover, it might be recalled at this point that it was a common practice of the Companions that when a certain verse fitted exactly a certain incident, that might have actually taken place earlier or later, they still cited it as the context of revelation since they knew better than anyone else what the verse was talking about. This particular verse, as well as verse 65 below could belong to the same category. As for the doubt that the whole of surah al An`am was revealed at once, firstly, there are opinions that a few verses were revealed at Madinah; secondly, the possibility of a repeat revelation of the verses in question cannot be ruled out (Au.).

Qurtubi adds that the Companions in question were of such status, that once when Suhayb, Salman, Bilal and other were sitting together in Madinah, Abu Sufyan happened to pass by them in the company of Abu Bakr. As a leader of the Quraysh, Abu Sufyan was trying to broker peace. As the two passed by Suhayb and others, one of them remarked, ‘Hasn't a sword of Allah taken its share of this man's head?' meaning Abu Sufyan. Abu Bakr was upset. ‘Do you say that about a leader of the Quraysh?' he asked furiously. He reported the incident to the Prophet. But the Prophet remarked, ‘Maybe, Abu Bakr, you have angered them. If you have, then you have angered Allah.' When he heard that, Abu Bakr went back to them and pleaded, ‘Brothers, have I angered you?' They replied, ‘No brother. May Allah show you mercy.'

Qurtubi also writes: The report is in Muslim and tells us something about the kind of behavior required of a Muslim toward the godfearing, and avoidance of that which might hurt their feelings.

82. That is, Allah (swt) made some people rich and some poor. When the poor ones among them embraced the faith, the richer ones asked derisively, ‘Are these the one's favored by God?' (Ibn `Abbas: Ibn Jarir).

Asad notes: "As mentioned by Zamakhshari, the expression min baynina is here equivalent to min dunina, which, in this context, may suitably be rendered as "in preference of us". This would seem to be an allusion to the sarcastic incredulity with which, as a rule, non Muslims receive the claim of the Muslims that the Qur'an is the final formulation of God's message to man. The "trial" referred to above consists in the unwillingness of people of other faiths to accept this claim as valid, and so to renounce the prejudice against Islam to which their cultural and historical environment has made them, consciously or subconsciously, predisposed."

83. Is not Allah cognizant of the thanksgiving: of their good deeds and pure intentions, and, consequently, deserving to be guided to the right path? Allah said at another place (29: 69):

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا [العنكبوت : 69]

"Those who strive in Us, We shall guide them unto Our ways." Accordingly, we have a hadith (in Muslim) which says:

إِنَّ اللَّهَ لاَ يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ

"Allah does not look at your faces and wealth. He looks at your hearts and deeds" (Ibn Kathir).

84. Asad writes: "The peace referred to in the above expression which occurs many times in the Qur'an and has become the standard form of Muslim greeting has a spiritual connotation comprising the concepts of ethical soundness, security from all that is evil and, therefore, freedom from all moral conflict and disquiet."

85. Ibn `Abbas has reported the Prophet:

إذا فرغ الله من القضاء بين الخلق، أخرج كتاباً من تحت العرش، أن رحمتي سبقت غضبي، وأنا أرحم الراحمين، فيقبض قبضة أو قبضتين، فيخرج من النار خلقاً لم يعملوا خيراً، مكتوب بين أعينهم عتقاء الله

"When Allah would have finished judging mankind, He would bring out a writing from under the `Arsh saying, ‘My mercy overtakes My anger, and I am the Most Merciful of the merciful.' Then He will scoop out with His Hands once or twice to remove from the Fire a (great many) people who had never done a good deed (in their lives). They will have written on their foreheads: ‘Allah's own freed (people)'" (Ibn Kathir).

Abu Khalda has reported: Whenever we entered upon Abu al `Aliyyah, he recited this verse: "And when those who believe in Our signs come to you, say (to them), ‘Peace be upon you. Your Lord has prescribed mercy for Himself' (Ibn Jarir).

86. With reference to the word "jahalah" of the text, `Ikrimah has said that (it is not lack of knowledge that is meant, rather), the sin itself, since committing a sin is a (kind or state of) "jahalah" until the man will give up. Thus, he further explained, every sinner is a "jahil" (Ibn Jarir, Ibn Kathir).

Qurtubi adds: It is said that everyone who prefers the life of this world over the next is a "jahil."

Thus, Shafi` adds, a learned man may also commit a sin, and that will be an act of jahalah on his part. Nevertheless, he can always get that forgiven if he will meet with two conditions: (1) Repent sincerely, which includes a firm resolve not to repeat, and (2) make amends, which includes restoring people's rights if they are involved, or offer qada' Prayers of fasts etc., if they are Allah's rights.

87. Some reports suggest that some people had committed certain sins in the days of ignorance, and, after accepting Islam, enquired the Prophet about those past deeds. In response these verses were revealed (Ibn Jarir, Ibn Kathir, Qurtubi and others).

88. Sayyid comments: "Thus, it is not simply the making manifest of the ways of the believers that is the objective of the Qur'an. It exposes the ways of the unbelievers too ... as also of the criminals. This was to present the contrast and to draw a dividing line between the two. A firm belief in truth and goodness demands that one has also the knowledge of the untruth and the evil. This unveiling of the two the good and the evil and of the believers and the criminals had to be part and parcel of Allah's scheme and His revelation. Any doubt in this regard .. any uncertainty about them .. any qualms, would affect the purity of concepts and the stand that the believers should take. They are two pages facing each other, two paths that part from each other and do not meet again at any point.

"Eventually, any Islamic movement has to define and describe the ways of the unbelievers as it has to define and describe the ways of the believers: right in the world of action and not simply in the world of ideologies. This, in order that the believers can recognize other believers around them while they can mark out the criminals too. The two cannot be fraternized .. cannot be ruled by the same rod.

"At the time of the Prophet the division was well marked: none other than the life style of the Prophet had drawn the line between truth and its ways, and falsehood and its ways. Yet we see that Allah took it upon Himself to demarcate the two. That should lead us to think of the importance.

"Nonetheless, the problem that the Islamic movements face today is that of the distinction and separation of the two. There live right among the true believers those who are from the loins of their believing fore fathers, living in those places that have remained the Dar al Islam through and through the history of Islam, that have always surrendered to Islam as the way of life, who have followed its Law. But, today, there are people who have abandoned Islam for all practical purposes, although verbally they claim to be Muslims and think they are Muslims. But Islam is to believe in Allah as the sole Creator and Nourisher, and, consequently, for the believers to deal with life the whole of their life as dictated by Him. Whoever did not believe in Allah in this comprehensive sense, did not believe in Him at all: whatever his name or identity. Consequently, in whichever land Allah's Shari`ah is not established and His Laws not imposed, it is not the land of Islam.

"This then is the great reality, the great hardship that the Islamic movements face: the lack of distinction of this from that. The anti Islamic forces within the Muslim body politic know this and understand the consequences of it: to their advantage. They prefer the doubt to prevail, the grey area to expand, so that, anyone who speaks a word about the distinction is held by his throat. Their crime? Their crime is that they called Muslims apostates by their act of confirming this as black or that as white and not everything as grey when, according to the rulers it should have been left to the masses, those very people of loose concepts, to judge by their own criteria.

"Yet, there is no choice for the movement workers but to demarcate the lines, distinguish between this and that, whatever the price, not fearing anyone in this but Allah, unmindful of the consequences. It has to be made clear as to who is on the path, and who it is that is blocking it."