113. It should be noted that this is the third answer to the demand of the disbelievers of Makkah for signs. They said: We will not believe in you until you do this and do that before our eyes. In answer to this demand, they are being warned: Nine clear signs, like the ones you are demanding, were shown one after the other to Pharaoh before you and you also know well what he said, simply because he did not want to believe in Moses (peace be upon him); you also know that when he rejected the Prophet, even after seeing the signs, We drowned him.

The nine signs mentioned here have also been mentioned in (Surah Al-Aaraf, Ayat 133). These were: (1) The staff which turned into a monster snake. (2) Moses’ bright hand which shone like the sun. (3) The public defeat of the sorcery of the magicians. (4) Universal famine. (5) Storm. (6) Locusts. (7) Lice. (8) Frogs. (9) Rain of blood.

114. This has been particularly mentioned here because the mushriks of Makkah attributed the same epithet to the Prophet (peace be upon him) as contained in( Ayat 47). These wrong-doers say to each other: The man, you are following, is a bewitched person. Here they are being warned that they were following the attitude of Pharaoh, who gave the same epithet to Prophet Moses (peace be upon him).

In this connection, we want to make a brief reference to an objection which has been raised by the modernists against a tradition according to which the Prophet (peace be upon him) once came under the influence of sorcery. They say that this tradition confirms that the epithet “bewitched” applied to the Prophet by the Quraish was correct, whereas the Quran refutes this as false. They forget that the same argument could be applied to the case of Prophet Moses (peace be upon him) whom Pharaoh accused of being bewitched. For the Quran says, in (Surah Taaha, Ayats 66- 67): When the magicians threw down their cords and rods (instruments of their sorcery), it seemed to Moses as if they were running, as a result of which Moses (peace be upon him) conceived in his mind a sort of fear. If the words of the tradition were to be considered against the Quran, do not these words of the Quran contradict its own words that the charge of Moses (peace be upon him) being bewitched was false? Do these modernists consider this verse to confirm Pharaoh’s charge?

As a matter of fact, these objectors do not know the sense in which the disbelievers of Makkah and Pharaoh called the Prophet and Prophet Moses (peace be upon them) bewitched. What they meant was that some enemy had so bewitched them that they had lost their senses and so in their insanity claimed to be prophets and delivered a curious message. The Quran refutes this charge as false. As regards the temporary influence of magic on same person or a part of him has not been denied, for the influence of magic is like the effect produced on a person who is hit with a stone. The fact that some prophet was temporarily influenced by magic, does not in any way affect his prophethood adversely. Just as poison produced its effect on a prophet, or a prophet was wounded, so a prophet could also temporarily come under the influence of magic. Such a temporary magic could not cause any defect in his prophethood. God forbid, had magic produced any adverse effect on his reasoning and thinking faculties, one might have been skeptical about the authenticity of the message. And when Pharaoh and the disbelievers of Makkah said that Prophet Moses and the Prophet Muhammad (peace be upon them) were bewitched, they meant that they had lost their senses under the influence of magic. The Quran refutes this charge brought against the Prophets.

116. That is, I am not a bewitched man but you are indeed a doomed person. As you have been persistent in your disbelief even after seeing such obvious divine signs, you are surety doomed to destruction.

117. This part of the story of Pharaoh has been related here because it applied exactly to the mushriks of Makkah who were doing their best to uproot the Prophet (peace be upon him) and the believers from the land of Arabia. This story, so to say, tells them: Pharaoh resolved to uproot Moses (peace be upon him) and the Israelites but was himself completely annihilated along with his followers. But Moses (peace be upon him) and his followers settled down in the land. Likewise, if you persist on the same way, you will surely meet with the same end.

117. This part of the story of Pharaoh has been related here because it applied exactly to the mushriks of Makkah who were doing their best to uproot the Prophet (peace be upon him) and the believers from the land of Arabia. This story, so to say, tells them: Pharaoh resolved to uproot Moses (peace be upon him) and the Israelites but was himself completely annihilated along with his followers. But Moses (peace be upon him) and his followers settled down in the land. Likewise, if you persist on the same way, you will surely meet with the same end.

118. That is, it is not your responsibility to cause, in a supernatural manner, springs to gush forth or gardens to grow or pieces of the sky to fall down in order to convince those people who do not judge the Quran by its teachings nor decide between the truth and falsehood on merit. As the Quran has been sent down with truth, you should present it before the people and tell them plainly that the one, who believes, does so for his own good and the one who rejects it, does it at his own peril.

119. This is an answer to this objection: Why has not Allah sent down His message as a whole? Why is He sending it piecemeal? Has Allah any need to think deliberately what to send down? As the answer to this objection has been given in (Surah An-Nahal, Ayats 101-102) and in the Explanatory Notes 104-106 added to them.

120. This refers to those people of the Book who were well versed in the Scriptures and could judge them from their themes and wording.

121. That is, when they listen to the Quran, they at once recognize that its bearer is the promised Prophet mentioned in the Books of the former Prophets.

122. This attitude of the righteous people of the Book has been mentioned at several places in the Quran, e.g., (Surah Aal-Imran, Ayats 113-114, 199), (Surah Al-Maidah, Ayats: 83-84).

123. This is the answer to another objection of the disbelievers. They said: We have heard the name Allah for the Creator but where from have you brought the name Rahman? This was because the name "Rahman” was not used for Allah and they did not like it.

124. This instruction was given at Makkah. Ibn Abbas relates that when the Prophet (peace be upon him) or his companions offered their prayers, they recited the Quran in a loud voice. At this the disbelievers would raise a hue and cry and often called them names. Therefore, they were enjoined that they should neither say their prayers in such a loud voice as might incite the disbelievers nor should they say it in such a low voice that their own companions might not hear it. This instruction was discontinued under the changed conditions at Al-Madinah. However, if the Muslims have to face the same conditions, at any place or at any time, they should observe the same instruction.

125. A subtle sarcasm is implied in the sentence. The mushriks believed that Allah had appointed assistants and deputies for the administration of His kingdom. Obviously this meant that Allah was helpless and powerless to carry out the administration of His kingdom. Therefore, He needed supporters to help Him in the work of His Godhead. This sentence negates their false creeds, saying: He does not stand in need of any gods and saints in order to delegate to them the different departments of His Godhead or make them governors in different parts of His kingdom.