15. (Verses 3-7) were addressed to the common people. In this paragraph mention has been made of the standard bearers of error and deviation, who were exerting their utmost to frustrate and defeat the mission of the Prophet (peace be upon him).

16. That is, one kind of perverted person is he who commits evil but knows and understands that he is committing evil. Such a person can be reformed by counsel and advice, and sometimes his own conscience also pricks and brings him to the right path, for his habits only are perverted, not his mind. But there is another kind of a person whose mentality has been perverted, who has lost the discrimination between good and evil, for whom the life of sin has become alluring and lustrous, who abhors good and takes evil for civilization and culture, who regards goodness and piety as things of the past, and sinfulness and wickedness as progressiveness, and for whom guidance becomes error and error becomes guidance. Such a person is not amenable to any advice and any admonition. He neither takes warning from his own follies nor listens to a well wisher. It is useless to waste ones time and energy for the reformation of such a person. Instead, the inviter to the truth should turn his attention towards those whose consciences may still be alive and who may still be inclined to listen to the truth.

17. The insertion of the words “Then indeed, Allah sends astray whom He wills, and guides whom He wills” between the preceding and this sentence, clearly gives the meaning that Allah deprives, of the grace of guidance, those who become so perverted mentally, and leaves them to wander aimlessly in the ways in which they themselves wish to remain lost. After making the Prophet (peace be upon him) realize this fact Allah exhorts him to the effect: It is not within your power to bring such people to the right path; therefore, have patience in their regard. Just as Allah is indifferent about them, so should you also avoid being unduly anxious about their reformation.

Here, one should bear in mind two things very clearly. First, the people being mentioned here were not the common people, but the chiefs of Makkah, who were employing every falsehood, every fraud and every trick to defeat the mission of the Prophet (peace be upon him). These people were, in fact, not involved in any misunderstanding about the Prophet (peace be upon him). They knew well what he was calling them to and what were the evils and moral weaknesses which they themselves were striving to maintain. After knowing and understanding all this, they had firmly resolved not to let him succeed in his object. And for this purpose they did not feel any hesitation in using any mean or petty device. Now, evidently the people who deliberately and after annual consultation invent a new falsehood every next day and spread it against a person, can deceive the whole world but as for themselves they know that they are the liars and that the person whom they have accused is free of every blame. Then, if the person against whom the false propaganda is being made also does not react and respond in a way opposed to truth and righteousness, the unjust people also cannot help realizing that their opponent is a truthful and honest man. If in spite of this the people do not feel ashamed of their misconduct and continue to oppose and resist the truth with falsehood, their conduct itself testifies that they are under Allah’s curse and they can no longer discriminate between good and evil.

Secondly, if Allah had only meant to make Prophet (peace be upon him) understand the supreme truth, He could have secretly made him aware of this. There was no need to proclaim it openly in the revelation. To mention it in the Quran and to proclaim it to the world was in fact meant to warn the common people that the leaders and the religious guides whom they were following blindly were the people of perverted mentality, whose mean conduct was itself an evidence that they were under the curse of Allah.

18. This sentence in itself contains the threat that a time is coming when Allah will punish them for their misdeeds. When a ruler says that he is fully aware of the misdeeds of a culprit, it does not only mean that the ruler has the knowledge of his misconduct, but it necessarily contains the warning that he will certainly punish him for this.

19. That is, these ignorant people think that the Hereafter is impossible. That is why they are living under the delusion that they may do whatever they like in the world, the time will never come when they will have to appear before their God and render an account of their deeds. But this is no more than a delusion. On the Day of Resurrection, the dead men of all ages will suddenly rise back to life at one call of Allah just as the dead earth comes back to life at one shower of the rain and the roots, lying dead for ages, become green and start sprouting up from the layers of the earth.

20. It should be noted that whatever the chiefs of the Quraish were doing against the Prophet (peace be upon him), they were doing it for the sake of their honor and dignity. They thought that if the Prophet (peace be upon him) succeeded in his mission, their greatness and glory would fade away, their influence would die out and their honor among the Arabs would be ruined. At this it is being said: The honor that you have attained for yourselves by your disbelief and rebellion against Allah is a false honor, which is destined to be ruined. The real and enduring honor, which can never suffer debasement, can be attained only through service of Allah. If you turn sincerely and faithfully to Him, you will attain it. And if you turn away from Him, you are bound to live an abject and wretched life.

21. This is the real means of attaining the honor. In the sight of Allah, the false, vicious and mischievous can never rise and flourish. In His sight only such a word can rise and flourish which is honest and pure and is based on the truth, and in which a righteous creed and a correct point of view may have been expressed and presented. Then the thing which makes the pure word to rise and prosper is the action which conforms to it. Wherever the word is pure but the action is opposed to it, the purity of the word suffers a blemish. The mere extravagant rise of the tongue does not exalt a word: the power of the righteous action is needed to exalt and raise it high. Here, one should also note that the Quran presents the righteous word and the righteous action as interdependent. No action can be righteous merely on the basis of its external and apparent form unless it has a righteous creed behind it. And no righteous creed can be reliable unless it is supported and confirmed by a person’s action. For instance, if a person says that he regards Allah, the One, alone as his Deity, but worships others than Allah in practical life, his action belies his word. If a person says that he regards the wine as unlawful but drinks it, his mere word can neither be acceptable to the people nor deserve approval in the sight of Allah.

22. “Those who plot evil”: Those who propagate false and evil words by means of cunning tricks, deceit and deceptive reasoning, and do not feel any hesitation in employing any device, however mean and depraved, to frustrate and defeat the word of the truth.

23. From here again the discourse is directed to the common people.

24. That is, man in the first instance was created from the dust directly. Then his race was perpetuated through the sperm-drop.

25. That is, it is pre-ordained for everyone who is born in this world how long he will live. If a person lives a long life, he does so by Allah’s decree, and if another one lives a short life, he too lives so by Allah’s decree. Some ignorant people give the argument that in the past the death rate of the newly born children used to be high, and now it has been checked by the advancement of the medical science. And the people used to live short lives in the past, now due to better medical facilities the life span has increased. But this argument could be presented in refutation of the Quranic argument only when it could be ascertained that Allah, for instance, had preordained a two year life for a certain person, and the modern medical facilities have enhanced it by a day. If a person has no such knowledge, he cannot refute this Quranic statement on any rational grounds. Only on the basis of the statistics that the death rate among children has fallen, or that the people now are living longer lives, it cannot be argued that man has now become able to change the decrees of Allah. Rationally it is not impossible that Allah might have fixed different life spans for the people born in different periods, and this might also be Allah Almighty’s decree that man in such and such an age would be granted curative power to treat such and such diseases, and in such and such a period man would be given greater means for longevity.

26. That is, it is not at all difficult for Allah to give commands and pass judgments about each individual of His countless creations when He possesses detailed and perfect knowledge about them.