10. The address is directed to the Prophet (peace be upon him) and it means: O Prophet, leave the case of the person (Walid bin al-Mughirah) to Me, who in the disbelievers’ conference proposed that you should be branded as a sorcerer among the pilgrims coming from different parts of Arabia; it is now for Me to deal with him; you need not bother yourself about it at all.

11. This sentence can have two meanings and both are correct:

(1) That when I created him, he was not at that time born with any wealth and children and position of authority and chieftainship.

(2) That I alone was his Creator: those other gods whose godhead he is so ardently trying to keep established and is opposing your invitation to One God for the same object, were not My associates in creating him.

12. Walid bin al-Mughirah had ten or twelve sons of whom Khalid bin Walid became most famous. For these sons the word shuhud has been used, which can have several meanings:

(1) That they do not have to run about and go abroad in search of their livelihood: they have enough provisions at home; therefore, they can always remain at the beck and call of their father.

(2) That all his sons are prominent and influential people: they sit in assemblies and conferences with him.

(3) That they are the people of high rank and position and their testimony is accepted in all matters of life.

13. Its one meaning is that there is still no end to his greed. In spite of having all this he still desires that he should be granted every good thing of the world. Another meaning which Hasan Basri, and some other scholars have given is: He used to say: If what Muhammad (peace be upon him) says is really true that there is another life after death, and there will be a Paradise also in it, then that Paradise too has been prepared for me.

14. The reference is to what happened in the conference of the disbelievers of Makkah. From the details of it that we have given in the introduction, it becomes obvious that this man in his heart had become fully convinced of the Quran’s being divine word, but in order to save his position as a chief of his people, he was not prepared to affirm faith. When in the conference he himself turned down all the accusations that the Quraish chiefs were proposing against the Prophet (peace be upon him), he was compelled to devise an accusation from himself, which could be spread among the Arabs in order to bring a bad name to the Prophet (peace be upon him). Then, the way he struggled against his conscience, and the way he devised an accusation at last after a prolonged mental conflict, has been vividly depicted here.