2. That the allusion is to the winds is the opinion of `Ibn Mas`ud, Ibn `Abbas, Mujahid and others. But Masruq’s opinion was that the allusion is to angels, in which case the word “`urf” will have to be translated as “good.” (Ibn Jarir, Qurtubi, Ibn Kathir).

3. `Ali, Ibn Mas`ud, Ibn `Abbas and others agreed that “`asifat” refers to (stormy) winds. There is no second opinion about it (Ibn Jarir).

4. Although Ibn Mas` ud and others believed that the allusion is to winds, others of the Salaf thought that it is to rains, or to angels who will spread the records. All three could have been meant. (Ibn Jarir).

5. Once again, the opinions are divided. Ibn `Abbas said the allusion is to angels who separate the truth from falsehood, others said it is the Qur’an. Both could have been meant. (Ibn Jarir, Qurtubi, Ibn Kathir).

6. The allusion is to the angels who bring down the Reminder. (Ibn Jarir). There is no difference in opinion over this (Qurtubi).

7. That is, a justification (`uzr) from Allah, and a warning unto the mankind. (Ibn Jarir).

That is, “justification” for sending down chastisement. (Au.).

All of the above have been understood in a variety of other ways. Those interested might see Qurtubi. (Au.).

8. Some commentators have dealt with this passage in detail, describing how it may be understood and how one verse is connected with the other. But the discussions are too complicated for reproduction. One may look into Alusi at this point. But perhaps combining a few notes of Yusuf Ali will help: “This Surah begins with an appeal to five things, as pointing to the substantive statement in verse 7, that the Day of Justice and Judgment is bound to come, and we must prepare for it. It is difficult to translate, but easy to understand, if we remember that a triple thread of allegory runs through this passage (verses 1-7). The five things or phases, which will be presently considered in detail, refer to (a) Winds in the physical world, (b) Angels in the Kingdom of Allah, and (c) Prophets in the human world, connecting it with the Kingdom of Allah.

Understanding the reference to Winds, we can see that they are powerful factors in the government of the physical world. (1) They come gently as harbingers of the blessings of rain and fertility (xv. 22; xxx. 48); but (2) they can come as violent tornadoes, uprooting and destroying (li. 41-42); (3) they can scatter seeds far and wide, and (4) they can separate chaff from grain, or clear the air from epidemics; and (5) they literally carry sound, and therefore Messages. All these things point to the power and goodness of Allah, and we are asked to believe that His promise of Mercy and Justice in the Hereafter is indeed true. Cf. this passage with Ii. 1-6 (Dhariyat) with which it has many affinities.

(With ref. to verse 2) If we understand the reference to be, not to Winds, but to Angels, they are agencies in the Kingdom of Allah, which carry out similar functions, changing and revolutionizing the face of the world. (1) They come softly, on beneficent errands of Mercy; (2) they are charged with the mission of punishment and destruction for sin as in the case of the two angels who came to L ut (xv. 57-66); (3) they distribute Allah’s Mercies as the Winds distribute good seeds; (4) they sort out the good from the evil among men; and (5) they are the agency through which Allah’s Messages and Revelations are conveyed to the Prophets (see No. 5 in the last note).

(With reference to verse 5) If we understand the reference to Prophets or Messengers of Allah, or the verses of Revelation which would be particularly appropriate for verses 5-6, we also get a satisfactory solution of the allegory. (1) The Prophets have followed one another in a series: the verses of the Qur’an came, one after another as needed; in both cases it was for man’s spiritual profit; (2) they caused great disturbance in a spiritually decadent world; they pulled down evil institutions root and branch, and substituted new ones; (3) they proclaimed their truths far and wide, without fear and without favor; (4) through them were sorted out men of Faith and rebels against Allah’s Law; and (5) they gave a Message, through which just men were justified through repentance, and evil men were warned of their sins. Some commentators take one or other of these allegories, and some apply one allegory to a few of these verses, and another to another few. In my opinion the allegory is wide enough to comprehend all the meanings which I have sketched. I wish a translation could do justice to those marvelously terse sentences in the original.”

9. That is, an appointed day when they will be brought together to bear witness against their people. Another, out of several other possible meanings is that the Messengers were sent to their people at predetermined, appointed times. (Qurtubi).

10. That is, the day when the true and the false will be separated: the true ones heading to Paradise while the false ones ushered into Hell-fire. (Ibn Jarir). The word has also been understood as meaning “judgment.” (Qurtubi).

11. The repetition of the ayah after description of a variety of crimes indicates that there will be several kinds of punishment meted out to the unbelievers in accordance with their various crimes, to express which a single ayah of threat has been used again and again, but at each point with a different meaning held within. (Qurtubi).

12. And that is how We shall deal with the present-day unbelievers. (Alusi and others).

13. That is, in the womb. (Ibn Jarir).

14. That is, the birth.

15. That is, He determined their size, weight, color, shape, intelligence, stupidity, etc. There are other opinions too (Qurtubi); some commentators have understood the two verses as: “A term is appointed for every child in the womb, and it is none other than We who have determined this term, so see how perfect is the determination of Ours.”

16. That is, mountains.

17. “At last, after what seemed to be an eternally long time of waiting, after all the suffering through and through, after being held captives in the Field of Resurrection… after all that.. the unbelievers hear: ‘Depart now! You are free to go!’ A word of relief? Rather not. Yes, ‘go.’ But where to? To a three-branched shadow of smoke. A shadow, yes, but which does not offer a shade from the scorching heat from above; but rather from a Fire which rages below it. That is their abode, where flames leap out to kiss their faces. That is where they are now free to go. Depart? ‘Yes.’ But where to? Well, perhaps it is unnecessary to name the place. To a place which shoots out sparks like a huge house. [The Arabs named every house built of stone as ‘qasr,’ even if not very large]. If that is the size of the sparks, how about the fire? Woe indeed, unto those who cried lies.” (Sayyid).

18. A number of other renditions are possible but this seems to fit the context. (Au.).

19. Many of the Salaf understood “sufr” as “dark,” (because the Fire will be dark in color: Qurtubi) although there have been several other interpretations (Ibn Jarir, Qurtubi, Ibn Kathir).

20. There will be several stages and situations during the long Day of Judgment; during some of them unbelievers will not be allowed to speak, in others they will be questioned, and in yet others they will seek excuses, as Ibn `Abbas explained to the Kh ariji leader N afi` b. Azraq (Qurtubi and others).

21. That is, your life, O unbelievers, was filled with guiles against the truth and truth bearers; why do you not try out a new one now? – obviously a taunt, but which is meant to remind them now, in this life, that their guiles are not hidden from their Lord, nor from the believers in Him (Au.).