1. The Arabic word hamd is used both for praise and for gratitude and both the meanings are implied here. When Allah alone is the Owner of the whole universe and of everything in it, then inevitably He alone deserves to be praised for every beauty, perfection, wisdom, power and excellent skill and design shown and manifested by it. Therefore, every inhabitant of the world must thank Allah alone for any benefit and pleasure that he draws from anything here. For when no one else is a partner in the ownership of these things, no one else deserves to be praised or thanked.

2. That is, “Just as every blessing in this world is granted by Allah alone, so also in the Hereafter whatever a person will get, he will get from His treasures and by His grace. Therefore, in the Hereafter too, Allah alone deserves to be praised as well as thanked.”

3. That is, “All His works are based on perfect wisdom and knowledge. Whatever He does, He does right. He has full knowledge about every creation of His as to where it is, in what state it is, what are its requirements, what precisely needs to be done for its well-being, what it has done so far and what it will do in the future. He is not unaware of the world created by Him, but is fully aware of the condition and state of every particle in it.”

4. That is, “If a person (or persons) is not being seized in spite of rebellion against Him in His Kingdom, it is not because this world is a lawless kingdom, but because Allah is All-Merciful and All-Forbearing. Although it is in His power to seize the sinner and the wrongdoer immediately on the commission of sin, to withhold his sustenance, to paralyze his body, and to put him to death suddenly, yet He does not do it so. It is the demand of His Beneficence that in spite of being All-Powerful, He gives the disobedient servant plenty of time and enough respite to mend his ways and as soon as he desists from his evil ways, He pardons and forgives him.”

5. This they said satirically and mockingly. What they meant was: “This Prophet (peace be upon him) has been giving us the news of his coming of Resurrection for along time now, but Resurrection has not overtaken us so far although we have openly denied and rejected him as a Prophet, have been insolent to him and have ridiculed him in every way.

6. The use of the attribute “Knower of the unseen” for Allah while swearing by him by itself points to the fact that the coming of Resurrection is certain, but no one knows except Allah, Knower of the unseen, when exactly it will come. This same theme has been explained at different places in the Quran in various ways. For details, see (Surah Al-Aaraf: Ayat 187), (Surah TaHa: Ayat 15), (Surah Luqman: Ayat 34), (Surah Al-Ahzab: Ayat 63), (Surah Al-Mulk: Ayats 25-26), (Surah An-Naziyat: Ayats 42-44).

7. This is one of the arguments for the possibility of the Hereafter as is being stated in (verse 7) below. One of the reasons why the deniers of the Hereafter regarded the lifeafter- death as irrational was; They said that when all human beings will have become dust after death, and scattered away in particles, how it will be possible to bring all the countless particles together and combine them to be re-created as the same human bodies once again. This doubt has been dispelled, saying, “Every particle wherever it is, is recorded in God’s register, and God knows where a particle is. Therefore, when He wills to recreate, He will not face any difficulty in gathering together all the particles of the body of each and every man.”

8. The above was an argument for the possibility of the Hereafter: this is an argument for its need and necessity. It means: A time must come when the wicked should be requited for their wickedness and the righteous rewarded for their righteousness. Reason wants and justice demands that a worker of goodness should be rewarded and a worker of evil punished. Now when you see that in the present worldly life neither is an evildoer fully requited for his evil nor a worker of goodness for his goodness, rather there are opposite results of evil and goodness in most cases, you should admit that this necessary demand of both reason and justice must be fulfilled at some time in the future. Resurrection and the Hereafter will be the same time. It is not its coming but its not coming which is contrary to reason and against justice.

In this connection, another point becomes evident from the preceding verses. They tell that the result of faith and righteous acts is forgiveness and a bounteous provision, and for those who strive and act antagonistically in order to discredit and defeat Allah’s religion, there will be a torment of the worst kind. This makes it manifest that he who believes sincerely will not be deprived of forgiveness even though he may not get a bounteous provision owing to some flaw or weakness in his deeds. And the one who is a disbeliever but who does not adopt an attitude of enmity and antagonism towards the true faith, will not be able to avoid the torment but he will be saved from the worst torment.

9. That is, “These antagonists cannot succeed in their object to prove the truth presented by you false, however hard they may try, for they can only delude and misguide the ignorant people by their designs. Those possessed of knowledge cannot be deceived by them.”

10. The chiefs of the Quraish knew well that it was extremely difficult for the common people to accuse Muhammad (peace be upon him) of being a liar, for the entire nation knew that he was completely a truthful person, and no one had ever heard a lie from him all his life. Therefore, they presented their charge against him before the people like this: “When this person utters an impossible thing like the life-after-death from his mouth, he is either uttering (God forbid) a falsehood deliberately, or he is mad.” But this accusation of madness also was as absurd as of falsehood, for a stupid person only could admit that such a wise and intelligent man as the prophet (peace be upon him) could be mad. That is why Allah did not feel it was necessary to refute their absurd charge by an argument, and only made mention of their wonder which they expressed at the possibility of the life-after-death.

11. This is the first answer to their charge. It means: “O foolish people, it is you who have lost your reason. For you do not listen to the one who is informing you of the truth and are recklessly galloping on the way that leads to Hell. But the height of your stupidity is that you are calling the one who is anxious for your salvation, a mad peron.”

12. This is the second answer to their charge. To understand it well one should bear in mind the fact that three things were most prominent among the reasons for which the disbelieving Quraish denied the life-after-death: (1) They did not want to believe in any kind of accountability before God, for after believing in such a thing they would be left with no freedom whatsoever to behave and act as they pleased in the world. (2) They thought it was inconceivable that Resurrection would take place and the present material order of the universe would be destroyed and replaced by a new order. (3) They thought it was impossible that the people who had died hundreds of thousands of years in the past and whose bones even had decayed and disintegrated, would be raised back to life. With the same body and soul. The answer given above covers all these three aspects, and contains a severe warning as well. The details of the theme contained in these brief sentences are given below:

(1) If you ever had observed this earth and the heavens with clear sightedness, you would have seen that it is not a plaything nor has its creation come into being by accident. Everything in this universe points to the fact that it has been created by an All-Powerful Being with great wisdom. In such a wise system it would be highly absurd to think that somebody could be left to live an irresponsible and unaccountable life after he had been given the faculties of intellect and discrimination and authority.

(2) Anyone who sees the natural order with discerning eyes will realize that the occurrence of Resurrection is not at all difficult. It can take place suddenly as soon as the system in which the earth and the heavens are bound together is disturbed. And the same system testifies that the One who has made and is running this world today can create another world again. If it were difficult for Him to do so, this world would not have existed as it does today.

(3) Your opinion and judgment about the Creator of the universe that it will be impossible for Him to resurrect the dead, is strange. The bodies of the men who die may utterly decay and disintegrate and be scattered but nevertheless remain within the bounds of this very universe and do not go anywhere outside its bounds. Then it is not at all difficult for the God Who has created this earth and the heavens to gather together everything from the earth and water and air wherever it happens to be. Whatever makes up your body today was collected and combined by Him, and brought out from this very earth, water and air. When the collecting and assembling of these elements together is possible today, how will it be impossible tomorrow?

Besides these three arguments, the discourse also contains a subtle warning to the effect: You arc surrounded by God's Kingdom on all sides. Wherever you may go, you would be covered and surrounded by the same universe. You cannot find any place of refuge against God, and God’s power is such that He can afflict you whenever He likes with a calamity from under your feet or from above your heads. You do not know what forces might be working under the very surface of the earth which you find as an abode of perfect peace and safety for yourselves, and when they would cause an earthquake to take place and turn the same earth into your grave. You do not know when a disaster might befall you, a lightning or a devastating rain, or some other calamity from the same sky under which you walk about with full peace and satisfaction of the heart as if it were the ceiling of your own house. In a state like this, your fearlessness of God, your heedlessness of any thought of the Hereafter and your vain and nonsensical talk against the admonition of a well-wisher has no other meaning than that you are only inviting your own doom.

13. That is, the person who is neither prejudiced nor obstinate and stubborn, but is a sincere seeker of guidance from his God, can learn many lessons from the observation of the earth and heavens; but the one whose heart is turned away from God, will see everything in the universe, but will never perceive any sign pointing to the truth.”

14. This is an allusion to the countless favors with which Allah had blessed the Prophet David (peace be upon him). He was an ordinary young man of the tribe of Judah, living at Bethlehem. In a campaign against the Philistines he slew the giant Goliath, the great enemy of Israel, and suddenly grew in esteem of the Israelites. With this event began his rise to prominence; so much so that after the death of Saul he was first elected king of Judah in Hebron, and then a few years later he was made king over all the tribes of Israel. He took Jerusalem and made it the capital of the kingdom of Israel. It was under his leadership that for the first time in history a God-worshipping kingdom was established, whose boundaries extended from the Gulf of Aqabah to the western banks of the River Euphrates. In addition to these favors, he was further graced with Divine bounties in the form of knowledge and wisdom, and the qualities of justice and mercy and devotion to the truth. (For details, see (E.N. 273 of Surah Al-Baqarah ) and (E.N. 7 of Surah Bani Israil).

15. For this refer to (Surah Al-Anbiya, Ayat 79 and E.N. 71) thereof.

16. For this refer to( Surah Al-Anbiya, Ayat 80 and E.N. 72) thereof.