1. “Draws near for mankind their reckoning”: the time of Resurrection. This is to warn the people that the time of Resurrection when they will have to appear before their Lord to render their accounts is not far. This was because the coming of the Prophet (peace be upon him) was a sign and a clear evidence of the fact that mankind had entered into the last stage of its history. The Prophet (peace be upon him) has himself explained it by holding out two of his adjoining fingers and said: I have been sent at a time which joins to the time of Resurrection just as these two fingers adjoin. By this he meant to say: No other Prophet is coming between me and the Resurrection. Therefore mend your ways now, for after me no guide is coming with good news and warning.

2. That is, they do not pay heed to any warning nor reflect on their end nor listen to the admonition of the Messenger.

3. “New revelation”: A new Surah of the Quran.

4. The words of the original text may also be interpreted as: They do not take life seriously but treat it as a sport and a joke.

5. This may also be translated as: What, are you then being ensnared by his magic?

The disbelievers, who were the chiefs of Makkah, whispered to one another to this effect: Anyhow this man cannot be a Prophet because he is a human being like us and eats and drinks and has wife and children like us. We see nothing unusual about him that might distinguish him from us and make him worthy of the office of Prophethood. We, however, admit that there is some magic in his talk and personality. That is why anyone who listens to him or goes near Him is charmed. Therefore, the best thing for you is not to listen to him at all, nor go near him, for listening to him or going near him will only be involving yourselves intentionally in his snare.

The reason why they accused the Prophet (peace be upon him) of practicing magic was that even his antagonists were charmed by his personality when they met him. Muhammad bin Ishaq (152 A.H.) says: Once Utbah bin Rabiah, the father-in-law of Abu Sufyan, said to the chiefs that he wanted to see Muhammad and give him counsel. They said: We have full confidence in you. You may go and have a talk with him. Accordingly, he went to the Prophet (peace be upon him) and said: Dear nephew, you know that you were held in great honor here before this and you belong to a noble family. Why have you then brought this affliction to your people? You have caused discard among them. You consider your people to be fools. You speak ill of their religion and deities, and you declare their deceased forefathers to be disbelievers. My dear nephew, if your object is to become a rich man, we can give you so much wealth that you will become the richest man among us. If you are seeking a high rank, we will make you our chief, even our king, if you so like. But if you are suffering from a mental illness which makes you see illusions, we will have you treated by the best physicians. He went on talking in this strain and the Prophet (peace be upon him) remained silent. When he was done talking, the Prophet (peace be upon him) said: Abul Walid, have you had your say or do you want to say anything more? He replied that he had said what he had to say. Then the Prophet (peace be upon him) said: Now listen to me. And he began to recite Surah Ha-Mim-Sajdah after Bismillah and Utbah listened to him as if he had been charmed. When the Prophet (peace be upon him) came to (Ayat 38), he fell down in prostration. Then raising his head, he said: O Abul Walid, I have said whatever I had to say, and you have heard it. Now I have nothing more to say. After this Utbah walked back towards the chiefs who perceived him to be a changed man and remarked: By God, his face shows that he is not the same man that he was when he went from here. When he came to them, they asked: What has been the result of your mission? He answered: By God, today I have heard a thing the like of which I had never heard before. By Allah! It is not poetry nor sorcery nor divination. O people of Quraish, I advise you to leave him to himself. From what I have heard from him, I conclude that his message is going to bring about a great revolution here. If the Arabs overcome him, you will stand absolved from the charge of murdering your own brother, and if he overpowers the Arabs, his sovereignty will be your own sovereignty and his honor your own honor. The people answered: By God, you too, O Abul Walid, have been charmed by him. To this he replied: I have expressed my opinion. Now it is for you to accept or reject it. (Ibn Hisham, Vol. I, pp. 313-314). Baihaqi, in his narration of the above event, makes this addition: When the Prophet (peace be upon him) recited (Ayat 13): If they turn away from your message, say to them, I have warned you of the coming of a thunderbolt like the thunderbolt that visited the Aad and the Thamud, Utbah placed his hand on the mouth of the Prophet (peace be upon him), saying: For God’s sake, have mercy on your own people.

In this connection, ibn Ishaq has cited another event. Once a man from the clan of Arash came to Makkah with some camels and Abu Jahl bought them. When he demanded their price, he put him off by lame excuses. At last the man came to the Sanctuary of the Kabah and began to bewail publicly the dishonesty of Abu Jahl. The Prophet (peace be upon him) was also sitting in a corner of the Sanctuary. The chiefs of the Quraish said to the man: We cannot help you in any way in this matter; look, there is a man sitting: go to him and he will get you your money. Accordingly, the Arashi went towards the Prophet (peace be upon him) and the chiefs began to whisper jokingly: Today there will be great fun. When the man expressed his complaint before the Prophet (peace be upon him), he at once stood up and accompanied him to the house of Abu Jahl, followed by an informer of the chiefs. The Prophet (peace be upon him) knocked at Abu Jahl’s door, who asked from inside: Who is there? He answered: Muhammad. Hearing this, he at once came out and the Prophet (peace be upon him) said to him: Pay this man his dues. Abu Jahl went in without uttering a word, brought the price of the camels and paid the man. At this the informer ran back to the Quraish and told them the whole story and said: By God, today I have seen something which I had never seen before. When Abu Jahl came out, Muhammad asked him to pay the dues, and he obeyed him as if he were spell bound. (Ibn Hisham, Vol. II, pp. 29-30).

It was this charm of the personality, character and words of the Prophet (peace be upon him) which these people considered to be the effects of charm and warned the people not to go near him for fear of his magic.

6. This was the answer of the Prophet (peace be upon him) to their false propaganda and whispering campaign. Instead of giving a tit for tat answer, he said: My Lord will deal with you for He hears everything and knows everything.

7. The background of this verse is this: When the message of the Prophet (peace be upon him) started gaining adherents, the chiefs of Makkah decided among themselves to start a propaganda campaign to counteract it. For this purpose they decided that every visitor to Makkah for pilgrimage should be approached and his mind so poisoned against the Prophet (peace be upon him) that he does not even go near and listen to him. Though this campaign continued throughout the year, in the pilgrimage season specially a large number of men were deputed to go to the tents of the pilgrims to warn them to beware of the Prophet (peace be upon him). Different sorts of things were said against the Prophet (peace be upon him) during these talks. Sometimes it was said that he was a sorcerer or that he had fabricated the Quran by himself but attributed it to Allah. Some would say that his revelations were the words of an insane person and a bundle of incoherent ideas. Others would say that these were ordinary poetic ideas which were being dubbed as the words of Allah. All they wanted to do was to poison the minds of the visitors irrespective of the correctness of their own versions. They had no considered and definite opinion in the matter.

This false propaganda, however, had just the opposite effect. The name of the Prophet (peace be upon him) became known throughout the country through the nefarious activities of the chiefs of Makkah. A positive kind of approach from the Muslims would not have achieved the same publicity in years as was achieved so rapidly through this negative campaign of the Quraish. It made everybody thinking: After all, who is this man against whom such a campaign of vilification has been started? The serious type among them rather came to the conclusion that they must hear to the Prophet (peace be upon him) himself and said to themselves: After all we are not children who can be easily enticed away.

For instance, Ibn Ishaq has related in detail the story of Tufail-bin-Amr Dausi in his own words: I was a poet of the clan of Daus. Once I went to Makkah and was, on my arrival there, surrounded by some people of the Quraish who told me all sorts of things against the Prophet (peace be upon him). So I grew suspicious and tried to avoid him as much as possible. The very next day, when I went to visit the Sanctuary, I saw him saying his prayer. I heard a few sentences and felt that what he was reciting were excellent words. I said to myself: I am a poet and a sensible young man and no child who cannot discriminate between the right and the wrong. Why should I not therefore meet him and inquire what he is reciting? Accordingly, I followed him to his house and said: The people had so much poisoned me against you that I had actually put cotton into my ears lest I should hear your voice, but what I have heard today from you was so appealing that I feel urged to inquire into your message rather in detail. At this the Prophet (peace be upon him) recited a passage of the Quran. As a result of which I embraced Islam there and then. On my return home I induced my father and wife to become Muslims, which they did, and then invited the people of my clan to embrace Islam with the result that by time of the battle of the Trench, as many as eighty families from my clan had entered the fold of Islam. (Ibn Hisham, Vol. II, pp. 22-24).

According to another tradition cited by Ibn Ishaq, the chiefs of the Quraish confessed in their private meetings that all their charges against the Prophet (peace be upon him) were false. According to him, addressing a meeting, Nadr bin Harith once said: You cannot overcome Muhammad by the methods you are adopting against him. When he was a young man you regarded him as your bestmannered person and looked upon him as your most truthful and honest man. Now that he has attained advanced age, you say, he is a sorcerer, he is a soothsayer, he is a poet, he is insane. By God, he is not a sorcerer, for we very well know what kind of people the sorcerers are and what kind of tricks they resort to. By God, he is not a soothsayer, for we are fully aware of the guess works of the soothsayers. By God, he is not a poet for we know what poetry is and can judge that his words cannot be classified under poetry in any sense. By God, he is not insane, for we all know what nonsensical things the insane people utter. Therefore, O chiefs of the Quraish, let us think of some other plan to defeat him. After this, he himself proposed that stories from Persia like those of Rustam and Asfandyar should be given publicity to divert the people’s attention from the Quran. Accordingly, they put this scheme into practice and Nadr himself began to relate such stories before the people. (Ibn Hisham, Vol. l, pp. 320-321).

8. This contains a concise answer to the demand for a sign in the previous verse.

(1) You ask for signs like the ones which were shown by the former Messengers but you forget that those obdurate people did not believe in spite of the signs shown to them.

(2) While demanding a sign, you fail to realize that the people, who disbelieved even after seeing a sign, were inevitably destroyed.

(3) It is indeed a favor of Allah that He is not showing the sign as demanded by you. Therefore, the best course for you would be to believe without seeing a sign. Otherwise, you will meet the same doom that the former communities met, when they did not believe even after seeing the signs.

9. This is the answer to their objection: This man is no more than a human being like yourselves, and therefore, cannot be a Messenger of God. They have been told that the former Prophets, too, whom you also recognize as Prophets, were human beings and were blessed with revelations from Allah.

10. That is, you may have it testified by the Jews, who are the enemies of Islam like you, and are teaching you the ways to oppose it, that all the Messengers including Prophet Moses (peace be upon him) were human beings.