15. After the introductory (verses 1-10), the Quran takes up admonition which is the main subject of the Surah. In order to understand this fully we should keep two things in view as its background:

First, a little before its revelation, the continuous horrible famine, which had afflicted Makkah for seven long years and humbled the haughty Quraish, had come to an end. Naturally this had given a blow to idol worship and acted as a stimulus to God worship. For, in their utter helplessness, they had to supplicate to Allah and cry meekly for help. So much so that Abu Sufyan had to approach the Prophet (peace be upon him) with this request: Please pray to Allah to remove this affliction from us. But when the famine was over, and rains began to fall, and prosperity returned, they began to show rebellion and do evil deeds and started their hostile activities against the believers. Thus the hearts that had turned to Allah, again became neglectful of Him. See (Surah An-Nahal, Ayat 113), (Surah Al-Mominoon, Ayats 75-77), (Surah Ad-Dukhan, Ayats 10- 16).

Secondly, the Quran answered the question with which they confronted the Prophet (peace be upon him) whenever he warned them of the consequences of rejecting the truth. They would say” You are always threatening us with Allah’s wrath; why doesn’t the divine torment visit us and why is it being delayed?

Keeping the above background in view, (Ayats 11-12 )may be expanded like this: Allah does not hasten in punishing and seizing the people for their sins as He hastens in showing kindness and compassion to them. Do they, then, want Him to hasten His torment for their rebellions, as He hastened to remove famine in answer to their supplications? As this is not Our Way, We give them time to mend their evil ways in spite of their transgressions and rebellions. We send warning after warning and give them respite until their term comes to an end. Then the law of requital comes into force. In contrast to this, their way is the way of mean and narrow minded people. When affliction comes, they remember Allah, begin to cry and call Him meekly, but forget it all during the time of prosperity. Such bad ways as these are leading them to divine torment.

16. The Arabic word qarn is commonly used for the people living during the same period. But from the way the Quran has used this word on different occasions, it is evident that by qarn is, meant the community which had been invested with power and authority and appointed wholly or partially to the position of leadership of the world. One way in which such a community is destroyed is that it is totally exterminated but there are other forms of its destruction also.

17. Here the word zulm has not been used in its commonly known limited sense, but it covers all sorts of sins that are committed, when people transgress the boundaries of Allah’s slavery. Refer to (E.N. 49 of Surah Al-Baqarah).

18. (Ayats 13-14) have been pointedly addressed to the Arabs so as to say, “O Prophet (peace be upon him) of Arabia, learn a lesson from the communities that have passed before you. They were given an opportunity for doing good deeds in their time but instead of this they adopted the attitude of transgression and rebellion and rejected the teachings of the Messengers who had been sent for their guidance. As they failed in Our test, We dismissed them from leadership. Now, O people of Arabia, your turn has come and you have replaced them and have gotten the opportunity for doing the same work under the guidance of Our Prophet Muhammad (peace be upon him). You must understand that you are undergoing the same test in which your predecessors have failed. If you do not want to meet with the end they met, you should make the right use of this opportunity by learning a lesson from their end and by avoiding the errors, which became the ultimate cause of their destruction.

19. They implied two things when they said these words. First, they meant that what Muhammad (peace be upon him) was presenting as divine revelation was really the product of his own mind but he was ascribing it to Allah merely to make his claim weighty. Secondly, they implied this: If you want to be the leader of your people, present something that may make them prosperous in the world and give up the doctrines of Tauhid and the Hereafter and the moral restrictions you are prescribing in your teaching. And if it is not possible, make some amendments in the Quran so that a compromise may be made between you and us on the principle of give and take so that there should be some scope for our shirk in your Tauhid and for our self worship and for our salvation in the Hereafter, irrespective of what we do in this world. You should also note it well that we cannot accept your absolute morality: therefore you should make an allowance for our prejudices, our rites and customs, our personal and national interests and our desires. We propose that with mutual agreement we should make a list of those religious demands which should be obligatory on us for the fulfillment of Allah’s rights, and beyond that we should be free to conduct our worldly affairs in any way we like. This compromise is necessary because we cannot accept your demand that human life in all its aspects should entirely be led in accordance with the implications of the doctrines of Tauhid and the Hereafter and the regulations of the Islamic code of life.

20. This is the answer to the two above mentioned demands: I have no authority of making any alterations in this Book for I am not its author but Allah is the One Who is sending it down to me. Therefore there is no question of any compromise about it. If you want to accept its way, you will have to accept it as it is; otherwise you are free to reject it.

21. This is a very strong argument against their accusation that Muhammad (peace be upon him) was himself the author of the Quran but was ascribing it to Allah, and in support of the Prophet’s (peace be upon him) claim that it was being sent down to him by Allah, Who was its Author. The argument is this: You yourselves have witnessed the forty years of his life before his appointment to Prophethood. He was born in your own city and passed his boyhood, youth and middle age before your very eyes. He lived among you and had all kinds of relations, social, marital, economic, etc. with you. So much so that no aspect of his life was hidden from you. Did you notice anything in his whole life that might show that he could be the author of this Book? Do you not use your commonsense?

The question posed in the Quran implied two things which were well known to everyone in Makkah about the Prophet (peace be upon him):

First, during the forty years of his life before Prophethood, he had neither received any education nor training nor sat in any company that should have enabled him to become the author of such a Book as was full of unique things that were unknown to the people around him. No one had ever heard from him anything about the problems that had been dealt with in different Surahs of the Quran. So much so that not even a relative or close friend of his had ever noticed anything in his talk or in anything about him that might have shown any signs of gradual development towards it before he made his great claim to Prophethood when he reached the age of forty. This was a clear proof of the fact that the Quran was not the invention of his own mind and that it must have been sent down to him from outside. For it is impossible for a human being to produce anything like this, all of a sudden and without ever manifesting any signs of its evolution and development in his earlier life. That is why when some intelligent people of Makkah felt the absurdity of this accusation, they began to say that it was some other person who taught these things to him. But this was even more absurd than the first thing because they could not point out specifically a single person in the whole of Arabia, not to say of Makkah, who had the ability of producing such unique things as were contained in the Quran. They also knew that a person of such high caliber could not have remained obscure in some unknown corner for forty years.

The second thing, that had distinguished him during those forty years of his life, was his noble character both from the negative and from the positive aspects. He was never known to have told a single lie or practiced any kind of deceit, forgery, cunning, craftiness and the like in any way whatsoever, On the other hand, all those people with whom he had come into contact in any capacity bore witness to the fact that he had been truthful, honest, and trustworthy without any blemish whatsoever. As an instance, a most well known historical fact may be cited. Only five years before his Prophethood, the Kaabah was damaged by rains. When they were re-building it, a quarrel arose among the different clans of the Quraish as to who should have the honor of setting Hajr-i-Aswad (the Black Stone) in its proper place. Therefore it was agreed that the one who would be the first to enter into the Haram next morning should arbitrate in the quarrel. Next morning the first person who entered the Haram was Muhammad (peace be upon him). At this all the people cried out with joy, he is an absolutely trust worthy man, and we are fully satisfied with him; he is Muhammad (peace be upon him).” This is how Allah had made that large gathering of the Quraish bear witness to the fact that he was “the trustworthy” before appointing him as His Messenger (peace be upon him). Therefore there was no justification for anyone to accuse the man, who had never told a lie nor ever practiced forgery nor craftiness in his whole life, of ascribing falsely to Allah his own literary creation, and claiming categorically and persistently that it was of divine origin.

That is why Allah has asked His Messenger (peace be upon him) to refute their absurd charge by saying, as it were, only this: O my people, use your common sense before making this absurd accusation, for I am not a stranger or a foreigner among you. I have lived a life time of forty years among you before making a claim that I have received revelation from Allah. How can you expect from my past that I would present the Quran to you as Allah’s Book, without gaining knowledge from Him and without His command?" See (Surah Al-Qasas, E.N. 109).

22. That is, if these revelations are not from Allah and I myself compose them and present them as revelations from Him, there can be no greater sinner than I am. On the other hand, if these revelations are truly from Allah and you are falsifying these, then there can be no greater sinner than you.

23. Some foolish people draw wrong and misleading conclusions from this verse, by a fallacious reasoning. They confine the meanings of falah to long life or worldly prosperity or worldly success and argue like this: This verse declares categorically that criminals can never attain success. The converse of this proposition, that is, anyone who is successful cannot be a criminal must also be true. Hence, if a claimant should live a long life after his claim to Prophethood or prosper in the world or his claim receives a good response in the world from the people, he should be acknowledged as a true prophet. For they argue, if he had been a false prophet he could not have prospered, but would have been killed or starved to death or rendered unsuccessful in his mission, as soon as he had claimed to be a prophet. But even a little thinking will show that this argument is fallacious on the face of it. Firstly, the converse of every proposition is not always true. Secondly, the Quran does not use the word falah in this limited sense. Thirdly, Allah deals with the criminals according to His divine law of respite.

Now let us consider the matter in detail. The words “Indeed, the criminals will not be successful”, have not been used, in the context they occur, to prescribe a criterion for judging a true Prophet from a false one, so that if a claimant is successful, he should be accepted, and if he is not, he should be rejected. As a matter of fact, these words have been put in the mouth of the Messenger to make a declaration like this: I know it for certain that the criminals cannot attain (true) success: therefore I cannot commit the crime of making a false claim to Prophethood. But as regards you, I am absolutely sure that you cannot attain true success because you are guilty of falsifying me who is a true Prophet of Allah.

The other thing is that the word falah is not used in the limited sense of worldly success, but it has been used to denote the permanent success which never suffers any loss whatsoever irrespective of the fact whether the claimant gains or does not gain any worldly success in the initial stage. Nay, it is just possible that a false claimant who invites people to misguidance should attain great worldly success and his misguidance might also prosper. This is, however, not success in the terminology of the Quran, but this would be an utter failure. On the other hand, it is also possible that the inviter to the truth should suffer untold afflictions or fall a prey to the persecutions of the transgressors, and leave this world without winning over anyone to the side of the truth, but this will be, in the terminology of the Quran, true success and not a failure.

The other thing that refutes the fallacy of these foolish people is that they do not take into consideration the divine law of respite, according to which the mere fact that a false prophet enjoyed a long prosperous life is not a proof that he was a true prophet. The Quran has made it clear at many places that Allah does not expedite the matter of the punishment of the criminals, but gives them respite to mend their ways; nay, He also lets them loose in their deviation if they abuse that respite and become more corrupt. Sometimes He makes them even more prosperous so that they should fully manifest all the evils they had hidden in their hearts and incur full punishment which they really deserve for their evil deeds. The divine law of respite takes its due course in the case of false prophets as it does in the case of other criminals. And there is no reason why they should be an exception to this. Satan, the greatest of all criminals, has been allowed to practice every kind of deception up to the Day of Judgment, and there is no mention of any exception to this effect that he will not be allowed to set up a false prophet.

As a last resort, such perverse interpreters of the Quran turn to (Ayats 44-47 of Surah Al-Haqqah): If Muhammad had fabricated something himself and ascribed that to Us, We would have seized his hand and cut off his heart’s vein. But these cannot serve their purpose, for what they imply is only this: If the true Prophet appointed by Allah were to ascribe any false thing to Allah, he would be seized forthwith. Therefore it is no more than a fallacy to argue from this to the erroneous conclusion that the impostor who is not seized is a true prophet, for this divine principle applies only to a true Prophet and not to an impostor. In order to grasp this point, let us take the instance of the government servants. It is obvious that the rules and regulations which are prescribed for government servants apply only to those who are actually government servants and not to impostors. Those who pretend to be government servants are dealt with according to the criminal code like other criminals and villains and not according to the code of employment. Besides this, the context in which these verses occur clearly shows that these are not laying down any criterion of judging whether a claimant is a true Prophet or an impostor. Moreover, a true Prophet can easily be distinguished from an impostor by his high character, his noble mission and the unique Message he presents. Hence there was no need of setting up such an irrational and unnatural standard of distinguishing a true Prophet from an impostor.