56. Now the discourse turns to the same theme with which it began. One should read it with (1-14 verses) in order to understand the meaning fully.

57. In verse 4 it was said: The people wonder that a warner from among themselves has come to them. Here it is being said: Tell them: I am only a warner. That is: I do not command an army that I may forcibly pull you from a wrong way and put you on the right way. If you do not listen to me and do not accept my message, you will only be causing a loss to yourselves. If you like to remain ignorant, you may continue to be heedless, for you will see your end yourselves.

58. This is the answer to what the disbelievers said in verse 5: Has he made just One God in place of all the gods? This is indeed a strange thing. It means: You may frown and scowl as you like, but this is a reality of which I am informing you, and your frowning and scowling cannot change it.

This answer not only contains the statement of the truth, but it also contains the argument for it. The mushriks said: Deities are many of whom one is Allah also. How is it that you have done away with all other deities and kept only One Allah? In answer it was said: The real Deity is One Allah alone, for He is dominant over everything: He is the Owner of the earth and the heavens, and everything in the Universe belongs to Him. Every being other than Him, whom you have set up as other gods in the Universe, is dominated and subdued before Him; therefore, the subservient beings cannot be associates in the Godhead of the Dominant and All-Mighty God. Therefore, there is no ground for which they may be regarded as deities.

59. This is the explanation of the dispute referred to about, and the dispute implies Satan’s dispute with God, as becomes evident from the verses that follow. In this regard, one should bear in mind the fact that “the exalted” implies the angels, and the dialogue between Allah and Satan was not direct but it took place through some angel. Therefore, no one should have the misunderstanding that Allah also was included among the exalted ones. This story has already been narrated at the following places: (Surah Al- Baqarah, Ayats 30-39); (Surah Al-Aaraf, Ayats 11-25); (Surah Al-Hijr, Ayats 26-44); (Surah Bani Israil, Ayats 61-65); (Surah Al-Kahf, Ayat 50); (Surah TaHa, Ayats 116-126).

60. Lexically, bashar means a gross body whose surface is bare and uncovered by anything else. After the creation of man this word has been used for man himself, but mentioning him by the word bashar before his creation and making him from clay clearly means: I am about to make an image of clay, which will be without any feathers and hair, etc. whose skin will not be covered by wool or hair or feathers like the skin of other animals.

61. For explanation, see (Surah Al-Hijr, Ayats 29-30), and (E.N. 16 of Surah As-Sajdah).

62. For explanation, see (Surah Al-Baqarah, Ayats 34); (Surah Al-Aaraf, Ayat 11) and the E.Ns thereof.

63. For explanation, see (Surah Al-Baqarah, Ayat 34); (Surah Al-Kahf, Ayat 50) and the E.Ns. thereof.

64. These words have been used to point out the honor, rank and glory bestowed on man by his Creator. In other words, Allah did not get man created through his angels but created him by Himself because his creation was a highly noble task. Therefore, what is meant to be said is: What has prevented you from prostrating yourself before him whom I have made directly Myself?

The words be-yadaiia (both hands) probably are meant to refer to the fact that this new creation combines in itself two important aspects of Allah’s power of creation: (1) That man has been given an animal body on account of which he belongs to the animal kingdom. (2) That on account of the Spirit breathed into him, he has been characterized with qualities which place him in honor and merit above all earthly creations and creatures.