64. This is again an allusion to the war that was going on between Byzantium and Iran, which was telling on the whole of the Middle East. “What the hands of people have earned” means the wickedness and oppression and tyranny, which inevitably appear in human conduct and character as a result of adopting shirk and atheism and ignoring the Hereafter. “Perhaps they may return” means that Allah shows the evil consequences of some of the acts of men in this world before the punishment of the Hereafter so that they understand the reality, feel the error of their conjectures and turn to the righteous belief, which the Prophets of Allah have been presenting before man since the earliest times, and besides adopting which there is no other way of ordering human conduct on sound foundations. This subject has been presented at several places in the Quran, e.g. in (Surah At-Taubah: Ayat 126), (Surah Ar-Raad: Ayat 31), (Surah As-Sajdah: Ayat 21), (Surah At-Tur: Ayat 47).

65. That is, “The disastrous war between Byzantium and Iran is not a new thing of its kind. The past history of mankind is full of the accounts of the destruction of great nations. The root cause of the evils that caused the destruction of those nations was shirk which you are today being admonished to avoid.”

66. That is, “The Day which neither Allah Himself will avert nor has He given power to anyone else to avert it.”

67. This is a comprehensive sentence which encompasses all those harms which can afflict a disbeliever on account of his disbelief. No list of the harms could be so comprehensive as this.

68. That is, to give good news of the rain.

69. This refers to winds, which are helpful in sailing. In ancient times, sailing boats and ships mostly depended on favorable winds and adverse winds were disastrous for them. Therefore, the mention of these winds after the rain bringing winds has been made as a special favor of Allah.

70. “Seek of His bounty”: To perform trade journeys.

71. That is, “One kind of the signs are those which are scattered in the world around man, which he comes across at every moment of his life, one of which is the system of the circulation of winds, as mentioned in the preceding verse. The other kinds of the signs are those which the Prophets of Allah brought in the form of the miracles and divine revelations and the extraordinary pure characters and their healthy and life-giving influence on human society. Both kinds of the signs point to the same reality, which is this: The Tauhid which the prophets teach is based on the truth. Each of these signs supports the other. The signs of the universe testify to the truth of what the Prophets say, and the signs brought by the Prophets explain the reality being pointed out by the signs of the universe.”

72. “Who committed crimes”: those who remained blind to these two kinds of the signs and persisted in their denial of Tauhid and their rebellion against God.

73. There is a subtle allusion in the mention of the Prophethood and the rain, one after the other, to the reality that the advent of a Prophet is a blessing for man’s moral life even as the coming of the rain proves to be a blessing for his material life. Just as the dead earth awakens to life by a shower of the rain from the sky and starts blooming and swelling with vegetation, so is the morally and spiritually desolate human world quickened to life at the coming down of divine revelation and starts blossoming with moral excellences and virtues. This is the disbelievers’ own misfortune that they show ingratitude, and regard the blessing of Prophethood as a portent of death for themselves instead of a good news of life.

74. That is, a frosty wind or a heat wave which ruins their crops after they started flourishing by the shower of rain.

75. That is, they start cursing God and blaming Him for all their misfortunes and troubles, whereas when God had showered His blessings on them, they had shown ingratitude instead of being grateful to Him. Here again there is a subtle allusion to the theme that when the Messengers of Allah bring the messages of mercy to the people, they do not listen to them and reject the blessing; then when God imposes tyrants and despots upon them in consequence of their disbelief, who persecute them severely, and destroy their humanity, the same people start abusing and blaming God for creating a world full of tyranny and cruelty.

76. That is, those whose consciences have become dead, whose moral selves have become devoid of life, whose selfworship and stubbornness and obstinacy have destroyed their capacity to understand and accept the truth.

77. “The deaf”: those who have put locks on their minds and hearts so that they do not understand anything although they hear everything; then, when such people also try that the message of the truth should not at all enter their ears, and they should avoid and keep away from the inviter, nobody can make them hear and understand anything.

78. That is, “It is not for the Prophet that he should help and guide the blind by the hand to the right way all through the life. He can only show guidance to the right path. But guiding those whose hearts have been blinded and who do not at all see the way that the Prophet tries to show them, is not within the power of the Prophets.”