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.

24. Literally: The Day the Shin shall be uncovered. A section of the companions and their successors says that these words have been used idiomatically, for according to Arabic idiom, kashf-i-saq implies befalling of an affliction. Abdullah bin Abbas has also given this same meaning of this and has supported it by evidence from Arabic poetry. According to another saying that has been cited from Ibn Abbas and Rabi bin Anas, kashf-i-saq implies uncovering the facts and truths. In view of this interpretation, the meaning would be: The Day when all truths shall be bared and the people’s deeds shall become open and manifest.

25. It means: On the Resurrection Day it will be openly and publicly demonstrated as to who in the world had actually worshiped Allah and who was disinclined to do so. For this purpose the people will be called upon to prostrate themselves before Allah. Then, those who had been sincerely worshiping Allah in the world would prostrate themselves, and those who had declined to bow before Him in the world would be unable to do so. It will become impossible for them to put up a false show of being worshipers. Therefore, they will remain standing, degraded and downcast with shame.

26. That is, do not worry yourself as to how to deal with them, it is for Me to see how to chastise them.

27. A form of leading somebody to ruin in imperceptible ways is that an enemy of the truth and wicked person may be blessed in the world, and be granted health, wealth, children and worldly successes, by which he may be deluded into believing that whatever he is doing, he is doing well and right. There is nothing wrong with his acts and deeds. Thus, he may go on getting more and more deeply involved in enmity of the truth and wickedness and rebellious conduct and may not realize that the blessings he is being favored with are not a reward but, in fact, a means of his own ruin.

28. The word kayd in the original means to devise a secret scheme against another. It is an evil only in case it is devised to harm somebody unjustly, otherwise there is nothing wrong with it, especially when such a scheme is adopted against a person who has made himself worthy of it.

29. The question apparently is being asked of the Prophet (peace be upon him), but its real audience are the people, who were crossing all limits in their opposition to him. They are being asked: Is Our Messenger asking you for a reward which makes you feel so upset. You know that he is absolutely selfless in his invitation and is exerting himself only for your own benefit and well-being. If you do not want to believe in what he says, you may not, but why are you feeling so enraged at his this invitation to you. (For further explanation, see (E.N. 31 of Surah At-Toor).

30. This second question also appears to be directed to the Prophet (peace be upon him), but, in fact, its audience are his opponents. It means: Have you, O people, peered behind the unseen and found that the Messenger, in fact, is not a Messenger sent by God, and the truth that he is presenting before you is also false. That is why you are being so stubborn in belying what he says (For explanation, see (E.N. 32 of Surah At-Toor).

31. That is, the time when Allah will issue His decree about your success and victory and your opponents’ defeat, is yet far off. Till then you should go on enduring with patience whatever hardships and afflictions you may have to face in the way of preaching the faith.

32. That is, do not behave impatiently as did the Prophet Jonah (peace be on him), who an account of his impatience was driven into the fish’s belly. Immediately after exhorting the Prophet (peace be upon him) to have patience until Allah issued forth His decree, to tell him not to behave like the Prophet Jonah (peace be upon him) by itself gives the meaning that the latter had shown some kind of impatience before Allah gave His decision and thus had incurred His wrath. (For explanation, see( Surah Yunus, Ayat 98, and E.N, 99); (Surah Al-Anbiya, Ayat 87-88 and E.Ns 82 to 85); (Surah As-Saaffat, Ayat 139-148 and E.Ns 78 to 85).

33. In Surah Al-Anbiya it has been explained thus: From inside the fish’s belly and the darkness of the sea, the Prophet Jonah (peace be upon him) invoked Allah, saying: La ilaha ills anta subhanaka inni kuntu min-az-zalimin: There is no god but You; glory be to You: I had indeed committed a wrong. Thereupon Allah heard his prayer and delivered him from this affliction. (verses 87-88).

34. When this verse is read with ( Surah As-Saaffat, Ayats 142-146), one learns that at the time the Prophet Jonah (peace be upon him) was caused to be swallowed by the fish, he was blameworthy. But when he glorified Allah and confessed his fault, although he was thrown out from the belly of the fish on a bare beach in a state of sickness, he was not blameworthy at that time. Allah by His mercy caused a creeper to grow over him so that its leaves should provide him shade and its fruit food and drink.

35. Would make you slip: Would eat you up with their eyes. For a similar expression of the Makkan disbelievers’ rage and fury against the Prophet (peace be upon him), see also Surah Bani Israil, Aya