19. This is, a rejoinder to the chiefs of Makkah, who argued with the Muslims, thus: The blessings that we are enjoying in the world are a sign that we are favorites of Allah, and the miserable lives that you are living are a proof that you are under the wrath of Allah. Therefore, even if there was any life after death, as you say, we shall have good time there too, and the torment would be imposed on you, not on us.

20. That is, it is against reason that God should not differentiate between the obedient servant and the guilty. How do you regard this as reasonable that the Creator of the universe should, like a blind ruler, not judge which people in the world obeyed His commands and refrained from evildoing, and which people committed every sin and crime and perpetrated every cruelty fearless of His punishment? You have seen the adversity of the believers and your own prosperity, but you have not appreciated the distinction between their good morals and your own evildoing, and have given your judgment without the thought that these obedient people will be treated like culprits by God and the guilty like you will be granted Paradise.

21. That is, the Book sent down by Allah.

22. Zaeem in Arabic is used for a person who stands a surety on behalf of another, or is a spokesman of others. Thus, the verse means to ask: Which of you will come forward and say that he has made such and such a covenant with Allah on your behalf.

23. That is, the judgment you are passing concerning yourselves has no basis whatever. It is against reason and you cannot show any such thing written in any divine Book either. No one can make the claim that he has made Allah promise some such thing, and you cannot make any of your deities vouch that they would take the responsibility of securing Paradise for you from God. How then have you been involved in such a misunderstanding.