67. For explanation, see (E.N. 93 of Surah As-Saaffat).

68. That is, when Allah’s Court will be established and the witnesses will be produced before Him.

69. That is, We did not just leave Moses alone when We sent him against Pharaoh, but We gave him guidance at every step till success. This contains a subtle allusion to the effect: O Muhammad, We shall help you too in the same manner. We have neither left you alone after raising you as a Prophet in the city of Makkah and the tribe of Quraish so that these wicked people may treat you as they like, but We Ourselves are with you and are giving you guidance at every step.

70. That is just as those who disbelieved in Moses (peace be upon him) were deprived of this blessing and the Israelites who believed in him were made heirs to the Book, so will also those who deny you be deprived and only those who believe in you will have the good fortune to inherit the Quran and rise in the world as the standard bearers of guidance.

71. “Have patience”: Bear up with a cool mind against these hardships through which you are passing.

72. The allusion is to the promise made above in the sentence: We do help Our Messengers and the believers in the life of this world.

73. A study of the context shows that here “sin” implies the state of impatience that was being caused to the Prophet (peace be upon him) on account of the severe antagonism, especially the persecution of his followers. He earnestly desired that either some miracle should be shown, which should convince the disbelievers or something else should soon come down from Allah, which should quell the storm of opposition. Though this desire in itself was not a sin, which should have called for repentance, the high rank with which Allah had blessed the Prophet (peace be upon him) demanded great grit and will power; so the little impatience shown by him was regarded as inconsistent with his high rank. Therefore, he was required to ask Allah’s forgiveness for showing the weakness and was told to hold his ground like a rock as a man of a high rank like him should.

74. That is, Glorification of Allah with His praises is the only means by which those who work for the sake of Allah can get the strength to resist and overcome the hardships faced in the way of Allah. Glorifying the Lord morning and evening can have two meanings:

(1) Remembering Allah constantly and perpetually.

(2) Performing the Prayers at the specific times.

And in this second case, the allusion is to the five times of the Prayers, which were enjoined on all the believers as a duty some time after the revelation of this Surah. For the word ashiyy in Arabic is used for the time from the declining of the sun till the early part of nigh, which covers the times of the four Prayers from Zuhr to Isha, and ibkar is the time from dawn to the rising of the sun, which is the time of the Fajr Prayer. (For further details, see (Surah Al- Baqarah, Ayats 3, 43, 45, 238); (Surah Houd, Ayat 114); (Surah Al-Hijr, Ayats 98-99); Introduction to (Surah Bani Israil and Ayats 78-79); (Surah TaHa, Ayat 130); (Surah An- Noor, Ayats 56-58); (Surah Al-Ankabut, Ayat 45); (Surah Ar- Rum, Ayats 17-18, 31) and the E.Ns thereof).

75. That is, the real cause for their opposition without any argument and their irrational crooked argumentation is not that they do not understand the thruth and the themes of goodness and reform being presented before them in the form of the revelations of Allah; therefore, they dispute about them in good faith in order to understand them. But the actual reason for their wrong attitude is that their selfconceit does not permit any tolerance. They do not want that in Arabia the guidance and leadership of Muhammad (peace be upon him) should be accepted and acknowledged. And ultimately one day they themselves should have to accept the leadership of the person against whom they think they have a greater right to be the chiefs and leaders. That is why they are straining every nerve not to let Muhammad (peace be upon him) have his way, and they do not hesitate to use any mean device whatsoever for the purpose.

76. In other words it means: He whom Allah has made great, will remain great, and the efforts of the small people who are trying to establish their superiority will ultimately end in failure.

77. That is, just as Moses (peace be upon him) had become free from fear and anxiety after invoking Allah Almighty’s help and refuge against Pharaoh’s threats, so should you also seek His help and refuge against the threats and conspiracies of the chiefs of the Quraish, then should busy yourself in raising His word being free from every anxiety.