22. After depicting a scene of the Hereafter the address now turns to the obduracy of the disbelieves of Makkah with which they were resisting the message of the Prophet (peace be upon him). This verse though apparently addressed to the Prophet (peace be upon him) is actually meant for the disbelievers through him. Whenever he spoke of Resurrection and the gathering together of mankind, and accountability, and meting out of rewards and punishments, and Heaven and Hell and recited the verses of the Quran in support thereof, with the claim that he received that information from Allah and that it was Allah’s Word that had been revealed to him, their leaders and religious guides and depraved people neither listened to him seriously themselves nor wanted that the other people should pay any attention to him. Therefore, they would sometimes taunt him saying that he was a sorcerer, or that he was a poet, or that he was a madman, or that he fabricated those strange things himself and presented them as Revelations from Allah only in order to impress the people. They thought that by passing such remarks against him, they would be able to create suspicions among the people about him and would thus render his preaching ineffective and vain. About this it is being said: O Prophet (peace be upon him), the truth in fact is the same that has been presented from the beginning of the Surah to this point. If these people call you a sorcerer and a madman on account of these things, you should not take it to heart but should go on arousing the people from their heedlessness and warning them of the reality, for by the grace of God you are neither.
The word kahin (sorcerer) in Arabic is used for an astrologer, fortune teller and a wise man. In the pre-Islamic days of ignorance it was a full-fledged profession. The sorcerers claimed, and the credulous people thought and believed, that they knew the destinies of the people, or they had a special link with the spirits, devils and jinn through whom they come to know of the unseen realities. If a thing was lost, they could tell where it lay; if a theft occurred somewhere, they could tell who the thief was; and they could foretell destinies. People came to there, and they would tell them unseen things in exchange for gifts and offerings. They would sometimes visit the towns and villages and would cry about their profession so that the people might approach them. They had a way and manner and appearance of their own by which they became easily recognizable. The language they used also differed from the common speech of the people. They would utter rhymed and rhythmical sentences with a peculiar accent and modulation and generally used vague and ambiguous sentences from which every person could draw his own meaning. The Quraish chiefs in order to deceive the common people accused the Prophet (peace be upon him) of sorcery only for the reason that he was giving the news of the realities that are hidden and his claim was that an angel from God came to reveal that news to him, and the Word of God that he was presenting was also rhymed. But no one in Arabia could be deceived by this accusation because no one was unaware of the sorcerers’ profession and their general way and appearance and their language and business. Everyone knew what they did, why the people visited them, what they told them, what sort of modulated sentences they uttered and what subject-matter they contained. Then, above all, it could not be that a sorcerer would rise with a creed that went against the prevalent beliefs of the nation and would exert himself preaching it continuously at his own risk. Therefore, this accusation of sorcery did not apply to the Prophet (peace be upon him) at all and no one in Arabia who had any common sense could be deceived by it.
Likewise, the disbelievers of Makkah also accused him of madness only for their own satisfaction, just as some shameless Western scholars of the present day in order to satisfy their malice and enmity against Islam, claim that, God forbid, the Prophet (peace be upon him) had epileptic fits and whatever he uttered during those fits was taken as divine revelation by the people. No sensible person in those days regarded such absurd accusations as worthy of any attention, nor can anyone today, who reads the Quran and studies the wonderful facts of the Prophet’s (peace be upon him) leadership and guidance, believe that these were the product of epileptic fits.
23. That is, we are waiting for him to be afflicted with calamity so that we get rid of him. Probably they thought that since Muhammad (peace be upon him) was opposing their deities and denying their supernatural powers, he would fall under the curse of some deity, or some bold devotee of a god would put an end to him.
24. This can have two meanings: (1) I would also see whether this desire of yours is fulfilled or not. (2) I am also waiting to see who goes to his doom, you or me.
25. In these two sentences, the opponents’ entire propaganda has been nailed, and they have been completely exposed. The reasoning briefly is this: These Qaraish chiefs and elders pose as very wise people, but does their intellect tell them that they should call a person a poet when he is not a poet, and call him a madman when he is well-known for his wisdom among the people, and dub him a sorcerer when he does not have the remotest association with sorcery? Then, if you are passing these judgments only on the basis of intellect and reason, you should have passed one judgment, and not so many contradictory judgments simultaneously. After all, how can one and the same man be a poet and a madman and a sorcerer at one and the same time? If he is mad, he can then neither be a sorcerer nor a poet. If he is a sorcerer, he cannot be a poet, and if he is a poet, he cannot be a sorcerer, for the language and diction and themes of poetry are quite different from the language and themes of sorcery. The one who knows the distinctions between poetry and sorcery cannot possibly call and regard the same discourse both as poetry and as sorcery at one and the same time. Therefore, it is evident that these contradictory things are being said against the Prophet Muhammad (peace be upon him) not on the basis of intellect and reason but only due to obduracy and stubbornness, and the big chiefs of the nation blinded by their prejudice and enmity are leveling absurd charges which no serious person can regard as worthy of any attention. (For further explanation, see (E.N. 104 of Surah Al-Aaraf); (E.N. 3 of Surah Younus); (E.Ns 53, 54, of Surah Bani-Israil); (E.Ns 130, 131, 140, 142-144 of Surah Ash- Shuara).
26. In other words, it means this: The Quraish who think that Muhammad (peace be upon him) himself is the author of the Quran know deep down in their hearts that it cannot be his word, and those others also whose mother tongue is Arabic not only clearly feel that it is far more sublime and superior to human speech but any one of them who knows Muhammad (peace be upon him) personally cannot ever suspect that this is actually his own word and speech. Therefore, the thing plainly is that those who ascribe the authorship of the Quran to the Prophet (peace be upon him) do not, in fact, wish to affirm faith. That is why they are inventing false excuses one of which is this excuse. (For further explanation, see (E.N. 21 of Surah Younus); (E N. 12 of Surah Al-Furqan); (E N. 64 of Surah Al-Qasas); (E.Ns 88, 89 of Surah Al-Ankabut); (E.Ns 1 to 4 of Surah As-Sajdah); (E.N. 54 of Surah HaMim As-Sajdah); (E.Ns 8 to 10 of Surah Al-Ahqaf).
27. That is, not only is the Quran not the word of Muhammad (peace be upon him) but the truth is that it is not human at all; it is beyond the power of man to compose and produce it. If you think it is human, you are challenged to produce the like of it, which should also be human. This challenge had been given not only to the Quraish but to all the disbelievers of the world first of all in this verse. Then it was repeated thrice in Makkah and then finally in Madinah. (Please see (Surah Younus, Ayat 38); (Surah Houd, Ayat 13); (Surah Bani-Israil, Ayat 88); (Surah Al-Baqarah, Ayat 23). But no one could dare meet this challenge of the Quran at that time, nor has anyone else had so far the ability to compose and produce a man-made work like the Quran.
Some people, because of lack of understanding the real nature of this challenge, say that not to speak of the Quran, no one has the power to write prose or compose poetry in the style of another person. Homer, Rumi, Shakespeare, Goethe, Ghalib, Tagore, Iqbal, all are unique in their styles. It lies in no one’s power to produce poetry like theirs by imitation. Those who give this answer to the challenge of the Quran are, in fact, involved in the misunderstanding that the meaning of “let them produce a statement like it”, is a challenge to man to compose and write a book like the Quran, in the style of the Quran; whereas it does not imply any resemblance in literary style but it implies this: Bring a book of the same sublimity and quality and rank, not only in Arabic but in any language of the world, that may be regarded as a match for the Quran in respect of the characteristics for which the Quran is a miracle. The following are in brief some of the main characteristics because of which the Quran has been a miracle before as it is a miracle today:
(1) The Quran is the highest and most perfect model of the literature of the language in which it was revealed. No word and no sentence in the entire Book is sub-standard. Whatever theme has been presented in it, has been presented in the most appropriate words and in the most suitable style. One and the same theme has been presented over and over again but every time in a new style avoiding the defect of repetition everywhere. The entire Book, from the beginning to the end, is set in the choicest words, like chiseled and polished gems, that cannot be replaced. The discourses are so impressive that no one who knows the language, even if he is a disbeliever, can help being moved to ecstasies on hearing them. Even after 1,400 years this Book is still the model of Arabic literature and no other Arabic book can approach it in literary excellence not to speak of equaling it. Not only this, this Book has so controlled the Arabic language that even after the passage of 14 centuries the standard of this language’s beauty and eloquence is the same that had been set by it; whereas in such long periods languages change out of recognition. No other language of the world has remained in the same state in so far as its spelling and diction, idiom, rules of language and usages are concerned. But it is only the power of the Quran that has held the Arabic language in place each idiom of it is still in use in Arabic literature; its literature is still the standard literature of Arabic; and in writing and speech still the same language is regarded as good Arabic that had been used in the Quran 1,400 years ago. Is there any man-made book in any language of the world that bears the same characteristics?
(2) This is the one single Book in the world, which has so extensively and so universally influenced mankind’s thoughts, morals, civilization and way of life as has no precedent in history. In the first instance, its impact changed one nation; then that nation rose and changed a major part of the world. No other Book has proved to be so revolutionary. This Book has not remained confined to writing on paper but in the practical world its each word has formed and molded ideas and thoughts and built up a lasting civilization. Its influence has continued being operative for 1,400 years and its circle of influence and impact is still expanding every day.
(3) The theme that this Book discusses is the most extensive theme which comprehends the whole universe, from eternity to eternity. It deals with the reality of the universe, its beginning and end, its system and law. It tells as to who is the Creator and Controller and Disposer of this universe, what are His attributes, what are His powers, and what is that essence and basis on which He has established this entire system of the world. It specifies man’s position and his place which he cannot change. It tells what is the right and correct way of thought and action for man in view of this place and position, which corresponds to the reality, and what are the wrong ways which clash with the reality. Then to prove why the right way is right and the wrong way is wrong, it presents countless arguments from various phenomena of the earth and heavens, from different aspects of the system of the universe, from man’s own self and existence and from man’s own history. Besides, it also tells how and for what reasons man adopts the wrong ways, by what means he can find out the right way, which has always been one and shall remain one, and how he has been guided to it in every age. It does not merely point to the right way but presents a plan of the complete system of life for following that way, which contains a detailed and systematic code concerning beliefs, morals, purification of self, worship, social life, civilization, economy, politics, justice, law and every other aspect of human life. Furthermore, it also tells in full detail what are the results of following this right way and of adopting the wrong ways in this world and what consequences of this will appear in the next world after the present system of the world has come to an end. It depicts fully the coming to an end of the present world and of the establishment of the new world; it gives every detail of the process of change; it portrays the next world and describes fully how man will find a totally new life there, how his deeds from worldly life will be subjected to accountability, what things he will be questioned about, how his complete record, which lie will not be able to deny or dispute, will be placed before him, what strong evidence will be produced in proof thereof, why the culprits will be punished and the righteous rewarded, what rewards will be bestowed on the righteous and in what forms will the culprits suffer the evil consequences of their misdeeds. The way this vast theme has been dealt with in this Book is not of the nature of some conclusions that its author might have reached from some syllogistic premises but its nature is that its author has the direct knowledge of the reality.
He sees everything happening from eternity to eternity. All the realities are manifest for Him and the entire universe is like an open book before Him. He sees the entire life of mankind, from its origin to its end, even beyond the present life into the second life simultaneously, and He is guiding man not on the basis of conjecture and speculation but on the basis of knowledge. Not a single truth that He presents as knowledge has been proved to be wrong so far. The concept of the universe and man that He presents fully explains all the phenomena and events and can become the basis of research in every branch of knowledge. His Word contains the answers to all the ultimate problems of philosophy and natural and social sciences, and they are so coherent and consistent logically that a perfect, consistent and comprehensive system of thought can be built on their basis. Then from the practical aspect the guidance that He has given to man about various spheres of life is not only highly rational and pure but countless men have been living according to it in a real fact in different parts of the earth for 1,400 years and have found it by experience to be the only valid way. Is there any man made book of this unique quality present in the world, or has ever been, which may be produced to match this Book?
(4) This Book was not composed and written all at once and presented before the world, but a reformatory movement was started with some basic and initial instructions and then for 23 years as the movement passed through different stages of its development its parts were presented by the tongue of the leader, sometimes as lengthy discourses and sometimes as brief sentences, as the conditions and requirements of the occasion demanded. Then, when the mission was brought to completion, these parts that had been issued at different times were compiled in the form of a complete Book which has been known by the name of the Quran. The leader of the movement states that these discourses and sentences are not his original work but were sent down to him by the Lord of all Creation. If a person asserts that they are the original work of the leader himself, he should produce a precedent from history to prove his contention. He should show whether it is possible that the speeches made and the instructions given by a man at different times while leading a powerful collective movement for years continuously by himself in different capacities, sometimes as a preacher and teacher of morals, sometimes as a leader of an oppressed class, sometimes as the ruler of a state, sometimes as the commander of a fighting army, sometimes as a victor, sometime as a lawgiver and legislator, could form a complete and consistent and comprehensive system of thought and action, which should be free from every contradiction and inconsistency, which should appear to be dominated by the same central idea and pattern of thought, which should show that the leader has been building up a universal system of belief and action on the basis of the same foundation of his message with which he had started his work, and which should be a system each clement and part of which is in perfect harmony and consistency with the other parts, Then the one who reads this collection of the discourses with a discerning eye cannot help realizing that the founder of the movement at the outset had a full plan of the movement in view till the last stage, and it never happened that a new idea might have struck him at some later stage, which was unknown to him before, or which he had to change later. If ever there has been a man of this caliber, his name should be made known to the world.
(5) The leader who had been made to give these discourses and speak these sentences did not suddenly emerge from a hidden place to present these before the people nor would disappear after he had done so. He had lived his life in full view of society before he started his movement as well as continued to live in the same society after that till his last breath. The people were well aware of the language and style of his conversation and speech. Hadith still presents a major part of it and by going through it the people who know Arabic can easily find out even today what was the leader’s own style of speech and conversation. His contemporaries who spoke his language felt then and those who know Arabic feel today that the language and the style of this Book is very different from the language and style of that leader. So much so that whenever in the midst of a sermon delivered by the leader there occurs a sentence or two of this Book, the distinction between the two becomes all too obvious. The question is: Has a man in the world ever had the power, or can he have the capability, that he should go on conversing in two absolutely different styles consistently for years at a stretch and it should never become known that the two separate styles are, in fact, of one and the same person? It is possible that one may succeed in such affectation temporarily but it is not at all possible that for twenty-three years continuously a person should have a different diction and style when he recites the revelations from Allah and a wholly different diction and style when he speaks in his personal capacity.
(6) The leader while leading and guiding the movement met with different sorts of conditions. Sometimes he became the target of ridicule, humiliation and severe persecution of his fellow-countrymen and the people of his own tribe and clan; sometimes his companions were so harshly treated that they were compelled to emigrate from the country; sometimes the enemies plotted against his life; sometimes he himself had to leave his home and city; sometimes he had to pass through extreme poverty and starvation; sometimes he had to fight wars successively in which he suffered defeats as well as won victories; sometimes he overcame the enemies and the same enemies who had persecuted him, came before him humbled; sometimes he achieved such power which few people in the world have been able to achieve. Under all such conditions a person’s feelings obviously cannot remain the same. When on these different occasions the leader spoke in his personal capacity, his words, and speeches carried the clear impression of his personal feelings. which naturally arise in the heart of a man on such occasions. But the discourses that were heard from him as Allah’s revelations in these different conditions, are wholly devoid of human feelings. At no place can even an acute observer and critic point out the play of human feelings in them. The vast and comprehensive knowledge that is contained in this Book, is not possessed even by any of the distinguished learned people of this 20th century, not to speak of the people of Arabia and Rome and Greece and Iran of those days. The condition today is that after a man has spent his whole lifetime studying a branch of philosophy or a natural or social science, he comes to know what ultimate problems of his field of study are, but when he studies the Quran seriously he comes to know that this Book contains a clear answer to those problems. This thing is not confined to any one branch of knowledge but holds good in respect of all those sciences which have anything to do with the universe and man. How can one believe that 1,400. years ago an unlettered man in the Arabian desert possessed such deep insight into every branch of knowledge, and he had thought over every basic problem and thought out an absolute and final answer to it?
Although there are several other aspects also of the Quran's being a miracle, if a man ponders over these few aspects only, he will realize that the Quran’s being a miracle is far more evident today than it was at the time when it was revealed and, if Allah so wills, it will go on becoming more and more evident and manifest as time passes till the Day of Resurrection.
28. The questions asked before this were meant to make the disbelievers of Makkah realize that whatever they were saying to belie the Prophet Muhammad’s (peace be upon him) claim to prophethood was highly irrational. Now in this verse the question put before them is: What is that in the message of the Prophet Muhammad (peace be upon him) which you find so embarrassing for yourselves? He just says that Allah is your Creator and you should only serve Him. Why are you annoyed at it? Are you your own creators? Or, has this vast universe been created by you? If neither of these is true, and you admit that your Creator as well as the Creator of the universe is Allah alone, why do you then feel angry with the person who tells you that Allah alone is worthy of your service and worship? What you should actually feel angry about is that you worship him who is not your Creator instead of Him Who is your real Creator. You admit with the tongue that Allah alone is your Creator as well as of the whole universe, but if you really had faith in this, you would not have so maligned the person who was calling you to Allah’s service.
This was such a pungent and stinging question that it shook the polytheistic faith to the root. Bukhari and Muslim have related that after the Battle of Badr, Jubair bin Mutim came to Al-Madinah to negotiate release of the Quraish prisoners of war on behalf of the people of Makkah. The Prophet (peace be upon him) at that time was leading the Maghrib Prayer, and he recited this Surah at-Toour in it. Mutim himself has stated that when the Prophet (peace be upon him) reached this place, his heart seemed to be leaving his breast. One main reason of his embracing Islam afterwards was that Islam had taken root in his heart on hearing these very verses on that day.
29. This is an answer to the objection of the disbelievers of Makkah who said: Why had Muhammad (peace be upon him), son of Abdullah, only been appointed a Messenger? The answer implies this: Somebody in any case had to be appointed a Messenger in order to deliver the people from their error of serving others than Allah. Now the question is: Who should decide whom Allah should appoint His Messenger and whom He should not? If these people refuse to accept the Messenger appointed by Allah, it means that either they regard themselves as the masters of the world or they presume that the world may belong to Allah, but it should be ruled by them.
30. A detailed reasoning has been compressed into these brief sentences. It means to say: If you deny what the Prophet (peace be upon him) says, then what other means do you have to know the reality? Has any of you had access to the heavens where he found out directly from Allah or His angels that the beliefs on which you have based your religion are absolutely in accord with the reality? If someone makes this claim, he should come forward and tell as to when and how he had access to the heavens and what knowledge he has brought from there. If you do not make any such claim, then consider how ridiculous is your creed that you assign children to Allah, Lord of the worlds, and that too daughters, whom you regard as disgraceful for yourselves. Without knowledge you are wandering in the darkness of such errors and turning hostile to the person who brings to you the light of knowledge from God.
31. The question is actually directed to the disbelievers. It means: If the Messenger had a selfish motive and had been exerting only for a personal gain from you, there would be a rational ground for you to avoid him. But you yourselves know that he is absolutely selfless in his invitation and is exerting himself only for your own benefit and well-being. Then, how is it that you are not even inclined to listen to him with a cool mind? There is also a subtle hint in this question. Like the self-styled guides and guardians of religious shrines of the world, the religious guides, priests and scholars of the polytheists of Arabia also were engaged in a religious business. In view of the same, this question was put before them: On the one hand, these dealers in religion are openly receiving gifts and offerings and fees for every religious service from you; on the other hand, a person who has ruined his trading business, is trying to show you the right way with highly rational arguments, absolutely selflessly. Is it not sheer senselessness that you shun him but run after them?
32. That is, what particular knowledge do you have to refute the truths that the Messenger (peace be upon him) is presenting before you, which you may present with the claim that you directly know the realities hidden behind the phenomenal world? Do you really have the knowledge that God is not One, but all those whom you have set up as deities also possess godly attributes and powers? Have you really seen the angels and found that they are girls, and, God forbid, are begotten of God? Do you really know that the revelation has neither come to Muhammad (peace be upon him), nor it can come to any man, from God? Do you really have the knowledge that no Resurrection will take place, that there is going to be no life after death, that there will be no Hereafter when man will be subjected to accountability and rewarded or punished according to his deeds? If you claim to possess any such knowledge, can you give in writing that you are belying what the Prophet (peace be upon him) says about the unseen realities on the ground that you have peeped into the hidden realities and seen that the truth is not that which the Prophet (peace be upon him) presents. Here, one may express the misgiving that if in response to this, those people had given this in writing, in their stubbornness, will not this reasoning have become meaningless? But this misgiving is misplaced because even if they had given this in writing on account of their stubbornness, the common people of society in which this challenge had been given openly were not blind: everyone of them would have understood that the writing had been given out of sheer stubbornness, and no one, in fact, was refuting what the Prophet (peace be upon him) said on the basis that he had the knowledge that it was false.
33. The allusion is to the secret plots that the disbelievers of Makkah used to devise in their meetings in order to defeat the mission of the Prophet (peace be upon him) and to kill him.
34. This is one of the clear prophecies of the Quran. In the initial stage at Makkah when the Prophet (peace be upon him) had no apparent power and support with him except a handful of the ill-equipped Muslims and the whole nation was opposing and resisting him relentlessly, the confrontation between Islam and disbelief appeared to be utterly unequal. No one at that time could imagine that after a few years the tables would be turned on disbelief. Rather, the superficial observer could safely predict that the strong opposition of the Quraish and entire Arabia would at last put an end to the message of Islam. But even under those conditions, a challenge was thrown to the disbelievers and they were told in clear terms: You may devise whatever plots you wish in order to frustrate this message, they will all recoil upon you, and you will never succeed in defeating and putting an end to it.
35. That is, the fact of the matter is that chose whom they have set up as deities, are not in fact the deities, and shirk is wholly an unreal thing. Therefore, the person who has risen with the message of Tauhid has the power of the truth with him; and those who are supporting shirk are indeed fighting for the imaginary. How will then shirk win in this conflict?
36. This is meant to expose the stubbornness of the Quraish chiefs on the one hand; and to console the Prophet (peace be upon him) and his companions, on the other. The Prophet (peace be upon him) and his companions wished that those people should be shown such a miracle by Allah as should convince them of the truth of his Prophethood. At this, it has been said: Whatever miracle they might see with their eyes, they will in any case misinterpret it and invent an excuse for persisting in disbelief, for their hearts are not at all inclined to believe. At several other places also in the Quran their this stubbornness has been mentioned, e.g. in (Surah Al-Anaam, Ayat 111), it has been said: Even if we had sent down the angels to them and made the dead speak to them and ranged all the things of the world before them (as a proof thereof), they would still have disbelieved, and in( Surah Al-Hijr, Ayat 15): Even if We had opened a gate for them in heaven, and they had begun to ascend through it during day time, they would have said: Our eyes have been dazzled; nay, we have been bewitched.
37. This is a repetition of the same theme that has already occurred in (Surah As-Sajdah, Ayat 21): Even in this world We shall make them taste (one or the other) lesser torment before that greater torment; maybe they desist (from their rebellious attitude). That is, We shall send down personal and national disasters from time to time in the world to remind that there is above them a superior power which is deciding their destinies and none has the power to change its decisions. But the people who are involved in ignorance have neither learned any lesson from these events before not will learn any lesson in the future. They do not understand the meaning of the disasters and calamities occurring in the world. Therefore, they explain them away in every such way as takes them further and further away from the reality, and their mind never turns to any explanation, which might make the error of their atheism or polytheism manifest to them. This same thing has been explained by the Prophet (peace be upon him) in a Hadith, thus: The example of a hypocrite who falls ill and then gets well, is of the camel whom the masters tied, but it did not understand why they had tied him, and when they untied him, it did not understand why they had untied him. (Abu Daud: Kitab al-Janaiz). For further explanation, see (E.N. 45 of Surah Al-Anbiya); (E.N. 66 of Surah An-Naml); (E.Ns 72. 73 of Surah Al-Ankabut).
38. Another meaning can be: Remain firm and steadfast in carrying out the command of your Lord.
39. That is, We are watching over you and have not left you alone.
40. There can be several meanings of this and possibly all may be implied:
First, whenever you rise from a meeting, you should rise glorifying and praising Allah. The Prophet (peace be upon him) himself acted upon this as well as instructed the Muslims that they should glorify and praise Allah when they rose from a meeting. Abu Daud, Tirmidhi, Nasai and Hakim have related, on the authority of Hadrat Abu Hurairah, that the Prophet said: If a person sat in a meeting in which much controversy took place, and he pronounced the following words before rising, Allah would forgive whatever passed in the meeting: subhanaka Allahumma wa bi-hamdika, ashhadu-al la-ilaha illa Anta, astaghfiruka wa utubu ilaika: O Allah, I glorify You with Your praises: I bear witness that there is no deity but You: I seek Your forgiveness and offer repentance before You.
The second meaning is: When you get up from bed, glorify your Lord with His praise. The Prophet (peace be upon him) acted upon this himself and had also taught his companions that they should pronounce the following words when they got up after sleep: la ilaha ill-Allah wahda-hu la sharika lahu, lahul mulku wa lahul-hamdu wa haws ala kulli shai In Qadir. Subhan-Allah-i wal-hamdulillahi wa la ilaha ill-Allah, wallahu Akbar, wa la hauls wa la quwwata-illa-billah. (Musnad Ahmad, Bukhari, on the authority of Ubadah bin as-Samit).
Its third meaning is: When you stand up for the Prayer, begin it with the praise and glorification of Allah. Accordingly, the Prophet (peace be upon him) taught that the Prayer should be begun, after the first takbir, with the following words: Subhanak-Allahumma wa bi-hamdi-ka wa tabarak asmuka wa taaIa jadduka wa la ilaha ghairuka: Glory be to You, O Allah, and I praise You. Blessed is Your name, and You are exalted. There is no god other than You.
Its fourth meaning is: When you rise to invite others to Allah, begin your invitation with the praise and glorification of Allah. That also was the Prophet’s (peace be upon him) constant practice, and he always began his addresses with the praise and glorification of Allah Almighty.
Commentator Ibn Jarir has given still another meaning of it, and it is this: When you get up after the midday nap, offer the Prayer and this implies the Zuhr Prayer.
41. This implies the Maghrib, the Isha and the Tahajjud Prayers as well as the recital of the Quran and the remembrance of Allah.
42. Setting of the stars implies the early hours of the morning when the stars set and they lose their luster on the appearance of dawn. This is the time of the Fajr Prayer.