86. This brief sentence contains two strong arguments for the Hereafter as well as admonition:

Firstly, those communities who rejected the Hereafter could not help becoming criminals: they lived irresponsibly; they committed cruelties and all kinds of sins; and ultimately their moral depravity led them to utter ruin. This continuous experience of human history which is testified by the doomed communities all over the world, clearly shows that belief and unbelief in the Hereafter has a deep relationship with the soundness or the unsoundness of human behavior. Belief in it generates sound behavior and denial of it unsound behavior. This is a clear proof of the fact that belief in it is in accordance with the reality; that is why belief helps life to follow the right path. And rejection of it is against the reality; that is why rejection leads life into crooked alleys.

Secondly, the destruction of those communities which became criminals, one after the other, in the long experience of history is a clear pointer to the fact that this universe is not being ruled by the deaf and blind and senseless forces, but this is a wise system which is functioning according to the unalterable law of retribution, which is dealing with the human communities only on moral grounds. In which no community is given long enough rope to commit whatever evil it likes and continue to enjoy life and commit injustices after it has once risen to power and prosperity. But when a wicked community happens to reach a certain stage, a mighty hand topples it from power and hurls it into the abyss of ignominy. Anyone who realizes this fact can have no doubt that the same law of retribution calls for the establishment of a new world after this world, where all individuals and nations and the whole mankind collectively should be rewarded and punished for their deeds. For the requirements of justice cannot be fulfilled only by the destruction of a wicked nation; this does not in any way redress the grievances of the oppressed people; this does not punish those who had enjoyed life and left the world before the coming down of the scourge; this does not also take to task those wicked people who went on leaving behind them legacies of immoralities and deviations for the coming generations. The torment that visited the nation only put a stop to the further tyrannies of its last generation. The court has not yet started working, to punish every wicked person for the evil done, to compensate every oppressed person for the losses incurred, and to reward all those who stood by the right against the onslaught of evil, endeavored to reform things and faced persecutions in this way throughout their lives. All this should necessarily happen at some time. For the continuous operation in the world of the law of retribution clearly points to the temperament and technique of the ruling government of the universe that it judges human deeds by moral standards and punishes and rewards them accordingly.

Besides these two arguments, the aspect of admonition in this verse is: “Learn lessons from the fate of the guilty people of the past, and do not persist in the foolish belief of the denial of the Hereafter, which, in fact, was responsible for making them criminals.”

87. That is, “You have done full justice to your mission of preaching. Now if they do not listen to you, and wish to persist in their folly and deserve the Divine torment, you should not consume yourself by being distressed and grieved at their condition. Then, why should you feel vexed at their mean machinations that they are devising in order to fight the truth and to frustrate your movement of return? You have Allah’s power at your back. If they do not listen to you, they will only be harming themselves, not you.”

88. The same threat which is implied in the preceding verse. What they meant was: “When will the scourge with which you threaten us overtake us? Why are we not being punished when we have not only rejected you but have also done whatever we could to frustrate your mission?”

89. This is a royal way of saying a thing. When words like “may be”, “perhaps”, “no wonder”, etc. occur in the Divine discourse, they do not contain any sense of doubt, but express Allah’s Independence and Self-Sufficiency. Allah’s power is so great that His willing a thing and its happening is one and the same thing. It is inconceivable that He should will a thing and it should not happen. Therefore, when He says, “No wonder it may well be so”, it means, “It will certainly be so if you do not mend your ways.”

90. That is, “It is Allah's mercy that He does not seize the culprit immediately after his commission of a crime but gives him respite to reform himself. But most people are not grateful for this, and do not utilize the period of respite for their reformation. On the contrary, when they see that they have not been taken to task immediately, they form the idea that there is none to call them to account. Therefore, they are free to do whatever they like and they should not listen to any word of admonition”.

91. That is, “He is not only aware of their open misdeeds but is also fully aware of the malice and spite which they are concealing in their hearts and the evil plots which they are making secretly. Therefore, when the time comes to call them to account, they will be taken to task for everything done and thought.”

92. Here by “Record” is not meant the Quran, but the Divine Record in which everything has been registered.

93. This sentence is connected with the foregoing theme as well as with what follows. In the first case, it means that it is a manifestation of the knowledge of the All-Knowing God that He is explaining through a gentile (non-Jew) in this Quran the reality of those events which are a part of the Israelite history, and which are being disputed by the learned men of the Israelites themselves. In the second case, it means that just as Allah has decided those disputes, so He will decide this dispute also which is going on between the Prophet Muhammad (peace be upon him) and his opponents as to who is following the truth and who the falsehood. So, a few years after the revelation of these verses the decision came before the whole world. In the same land of Arabia and in the same clan of the Quraish there was no single person left who was not convinced that it was Muhammad (peace be upon him) who was following the truth and not Abu Jahl and Abu Lahab. Even the children of these people admitted that their fathers were wrong.

94. That is, “It is mercy and guidance for those who accept the message of the Quran and believe in what it presents. Such people will be saved from the errors in which their own people are involved. They will find the right way of life by means of the Quran and they will be blessed with such favors by Allah, which the disbelievers among the Quraish cannot even imagine today.” This shower of Allah’s mercy was also witnessed by the world after a few years. The same people who were living unknown lives in a corner of the Arabian desert and could at the most become successful raiders in the state of unbelief, suddenly emerged after their belief in the Quran as the guides of the world, leaders of the nations, makers of human civilization and rulers over a vast part of the world.

95. “Between them”: Between the disbelievers of the Quraish and the believers.

96. That is, “Neither can any power withhold His judgment from being enforced, nor is there any chance of an error in His judgment.”

97. “The dead” the ones whose consciences are dead and whose stubbornness, obstinacy and love of the usage and custom have deprived them of the sense of discrimination between the truth and falsehood.

98. That is, “Who not only close their ears against what you say, but slink away from the place where they fear they aught hear what you say.”

99. That is, “It is none of your job to pull them forcibly to the right way and drag them along with you. You can only tell them by the word of mouth and by your example that this is the right way and the way they are following is the wrong way. But how can you guide the one who has closed his eyes and is not at all inclined to see anything?”

100. That is, “When Resurrection which they are being promised will approach.”

101. According to Ibn Umar, this will happen when there remains no one in the world to command the people to do good and forbid them to do evil. Ibn Marduyah has reported a Hadith on the authority of Abu Said Khudri; according to which the latter heard the same thing from the Prophet (peace be upon him) himself. This shows that when man gives up the duty of exhorting others to do good and forbidding them to do evil, Allah will bring forth a beast to serve as the final warning just before Resurrection. This, however, is not clear whether it will be just one beast, or a particular species of beasts, who will spread all over the earth. The words daabbat-an-min-al-ard might contain both the meanings. In any case, what it will say will be: “The people did not believe in Allah’s revelations in which Resurrection was foretold. Now the same Resurrection is about to come; let everyone know that what Allah said was true”. The sentence, “The people did not believe in Our Revelations”, is either a part of the beast’s own speech, or Allah’s narration of its words. If these are its own words, the word “Our” will be understood in the style of an official who speaks on behalf of his government and not on his personal behalf. In the second case, since Allah is narrating the beast’s words, He has used “Our Revelations” in the normal sense.

As to the time and occasion of the appearance of this beast, the Prophet (peace be upon him) has said: “The sun will rise in the west and the beast will suddenly appear in the open daylight. Whichever of these signs appears first, it will be closely followed by the other.” (Sahih-Muslim). In the other traditions related in Sahih-Muslim, Ibn-Majah, Tirmidhi, Musnad Ahmad, etc. the Prophet (peace be upon him) foretold that the signs of Resurrection as emergence of the Anti-Christ (Dajjal), appearance of the beast, smoke and the rising of the sun in the west will appear one after the other.

As for the nature, general appearance, place of appearance and other details about the beast, contradictory traditions have been reported, which only cause confusion and are not relevant to the object for which this thing has been mentioned in the Quran.

As regards the beast’s speaking to human beings in a human language, this will be a manifestation of the power of Allah, Who can give the power of speech to anything He pleases. He will give this power only to a beast before the event of Resurrection, but when Resurrection will have taken place, each limb of man, his ears, his eyes, even his skin, will speak out and give evidence in the court of Allah, as has been clearly stated in (Ha-Mim As-Sajdah: Ayats 20- 21): “Then, when all will have reached there, their ears and their eyes and their very skins will bear witness against them concerning what they had been doing in the world. They will say to their skins, why have you borne witness against us? They will reply, the same God who has given speech to everything has given us speech.”