1. That is, the verses being presented in this Surah are of that Book, which presents and explains its subject-matter clearly and plainly so that every reader and listener may easily understand what it invites to, what it enjoins and what it forbids, and what it regards as true and what as false. To believe or not to believe is a different matter; but no one can have the excuse that he could not understand the teachings of the Book and its injunctions and prohibitions.

Al-Kitab-ul-Mubin also has the meaning that the Quran is, beyond any doubt, a divine Book. Its language, its diction and themes, the facts presented by it and the background of its revelations, all testify to the fact that this is indeed the Book of the Master of all Creation. In this sense, its every sentence is a sign and a miracle. As such, any person who has common sense has no need of any other sign than the verses of this Book for believing in the Prophethood of Muhammad (peace be upon him).

This brief introductory sentence, which covers both these meanings, has a close connection with the subject-matter of this Surah. The disbelievers of Makkah demanded a miracle from the Prophet (peace be upon him) so as to be convinced that the message he gave was really from Allah. In answer to that, it has been said that if someone really wanted a sign for believing in the Prophet (peace be upon him), he should study the verses of this Book. Then, the disbelievers accused the Prophet (peace be upon him) of being a sorcerer. This charge has been refuted by saying that the Quran has nothing ambiguous or mysterious in it; but it plainly puts forward all of its teachings which cannot be the creation of a poet or a sorcerer’s imagination.

2. The words bakhiun-nafsaka literally mean: You would kill yourself. The verse in fact describes the extreme anguish, anxiety and grief of the Prophet (peace be upon him) over the Makkan disbelievers’ ways of deviation, moral degradation, and obduracy and opposition to his message of reform. Sometimes it seemed as if his grief and mental suffering for their sake would cause his death. This state of the Prophet (peace be upon him) has been referred to at other places in the Quran as well, for instance in (Surah Al-Kahf, Ayat 6), thus: Well, O Muhammad, it may be that you will consume your life for their sake out of sorrow if they do not believe in this message. And in (Surah Al-Fatir, Ayat 8), thus: Let not your life be consumed in grief for their sake.

3. That is, it is not at all difficult for Allah to send down a sign which would make all the disbelievers yield and submit. If, however, He does not send one, it does not mean that such a thing is beyond His powers, but the reason is that the belief under compulsion is not acceptable to Him. Allah wants that people should use their common-sense and recognize the truth through the verses of the divine Book and the signs which are scattered all over the universe and are found even in their own selves. Then, when their hearts are satisfied that the message of the Prophets contains the truth, and the beliefs and the creeds which are opposed to it, are false, they should willingly give up falsehood and adopt the truth. This voluntary belief, acceptance of the truth and rejection of falsehood, is what Allah demands from man. It is for this reason that Allah has bestowed upon man choice and free will, and freedom to follow any way, right or wrong, that he pleases. For the same reason He has placed in his nature both the tendencies, towards good and towards evil, and opened up before him both the ways, to piety and to sin. For the same purpose He has given Satan the freedom and respite to mislead him and has made arrangements of Prophethood, revelation and invitation to goodness to guide him to the right way, and has placed man on trial to see whether he adopts the way of belief and obedience or of disbelief and sin. On the other hand, if Allah had adopted a method of coercing people to believe and obey, it would have defeated the very purpose of the trial and test. Then there was no need to send down the signs for the purpose, but He would have created man with a pure nature, without any inclination for evil, disbelief and sin, and made him obedient by birth like the angels. This has been referred at several places in the Quran, for instance in (Surah Younus, Ayat 99): Had your Lord willed, all the dwellers of the earth would have believed in Him. And in (Surah Houd, Ayat 118): Your Lord could have made mankind one community had He so willed, but now they will continue to follow different ways, but only those on whom Allah has His mercy (escape wrong ways). It will be so because He has created them for this (very freedom of choice and action). For further explanation, see (E.Ns 101,102 of Surah Younus) and ( E.N. 116 of Surah Houd).

4. That is, the people who show lack of feeling and interest for every rational attempt made to bring them to the right way, cannot be made to believe forcibly by sending down signs from heaven. They only deserve to be shown their evil end after they have been duly warned and shown guidance, which they not only treated with indifference but rejected scornfully. This evil end can be shown to them in several ways.

(1) The truth which they have bitterly opposed and scoffed at should prevail in the world in front of their very eyes in spite of their antagonism. (2) They should be visited by a painful torment and eliminated from the world. (3) Alter a few years of misguided life they should meet death and see for themselves that what they had been following whole heartedly throughout their lives was nothing but falsehood and what the Prophets had been presenting was the very truth, which they had been scoffing at. Thus the evil end can take place differently for different people as it happened in the past.

5. That is, the seeker after truth does not have to look far for a sign. If only he sees with open eyes the phenomena of vegetation around him, he will be able to judge for himself whether the reality about the system of the world (i.e. Tauhid) which was being presented by the Prophets is true or the speculations of the polytheists and atheists. From the variety and abundance of creation found on the earth, the various elements and factors supporting it, the laws of nature causing it to grow and flourish, and the accord and harmony existing between its characteristics and the countless needs and demands of innumerable creatures, only a fool will conclude that all this is happening automatically without the wisdom, knowledge, power and design of an All-Mighty, All-Powerful Creator. Obviously, many masters and gods could not have by any device arranged and produced the perfect harmony and accord between the soil, the sun and the moon, and the animal and plant life produced with their help and the needs of a great variety of creatures living on the earth. A sensible person, unless he is prejudiced and biased, cannot help feeling convinced that these are the clear signs and proofs of the existence of One God, and there is no further need of a miracle to convince him of the reality of Tauhid.

6. That is, He has the power and ability to annihilate completely anyone whom He wills to punish, but it is His mercy that He does not hasten to punish the wrong-doer, but gives him respite for years and centuries to allow him time to think, understand and mend his ways, and is ever ready to forgive the sins of a lifetime if the sinner offers repentance but once.

7. After a brief introduction, historical events have been presented beginning with the story of Prophet Moses (peace be upon him) and Pharaoh, and attention has been drawn specifically to the following points:

(1) The conditions under which Prophet Moses (peace be upon him) had to work were much harsher and more severe than those faced by the Prophet Muhammad (peace be upon him). Prophet Moses belonged to a slave community very much suppressed by Pharaoh and his people. In contrast to them, the Prophet (peace be upon him) was a member of the clan of Quraish and his family enjoyed an equal status with the other clans. Then Prophet Moses (peace be upon him) had been bred and brought up in the house of Pharaoh and after remaining a fugitive for ten years due to a charge of murder, he was commanded to go before the same king from whom he had fled for life. The Prophet (peace be upon him) did not have to face any such situation. Then the empire of Pharaoh was the most extensive and powerful empire of the time and the meager power of the Quraish had no comparison with it. In spite of that Pharaoh could not do any harm to Prophet Moses (peace be upon him) and ultimately perished in the conflict. From this Allaln wanted the Quraish to learn this lesson: None can defeat the one who has Allah to help him? When Pharaoh with all his might became helpless against Moses (peace be upon him), how can you, O poor Quraish, succeed against Muhammad (peace be upon him)?

(2) There could not be clearer and more manifest signs (miracles) than those which were shown to Pharaoh through Moses (peace be upon him). Then in an open contest with the magicians before a gathering of hundreds of thousands of people to meet the challenge of Pharaoh himself, it had been conclusively demonstrated that what was presented by Moses (peace be upon him), was not magic. The skillful magicians who were themselves Egyptians and had been summoned by Pharaoh himself bore witness to the fact that turning of Moses’ (peace be upon him) staff into a serpent was a real change of nature, which could only happen through a divine miracle, and not by any trick of magic. Then the magicians’ believing in Moses (peace be upon him) immediately, even at the risk of life, proved beyond any doubt that the sign presented by Moses (peace be upon him) was a miracle and not magic. Yet the disbelievers were not inclined to believe in the Prophet (peace be upon him). Now how can you, O Quraish, say that you will believe only when you are shown a perceptible miracle and a physical sign? As a matter of fact, if a person is free from prejudice, false sense of prestige and vested interest, and has an open mind to appreciate the distinction between truth and falsehood, and is prepared to give up falsehood for the truth, he does not stand in need of any other signs than those found in this Book, in the life of the one presenting it and in the vast universe around him. On the contrary, an obstinate person, who is not interested in the truth, and who because of selfish motives is determined not to recognize and accept any such truth as may clash with his interests, will not be prepared to believe after seeing any sign whatsoever, even if the earth and the heaven are turned upside down in front of his eyes.

(3) The tragic end of such obstinacy as met by Pharaoh is not something for which other people should become so impatient. Those who do not believe even after seeing with their own eyes the signs of divine power have inevitably to meet a similar fate. Therefore, instead of learning a lesson why do you insist on seeing such a dreadful sign? For comparison, see (Surah Al-Aaraf, Ayats 103-137); (Surah Younus, Ayats 75-92); (Surah Bani Israil, Ayats 101-104); and (Surah Ta Ha, Ayats 9-79).

8. The epithet of the wicked people describes the extremely wicked character of the people of Pharaoh.