[2] i.e., Quraysh disbelievers.
[3] They could only rationalize the bewildering effect of the Message by saying that it bewitches people.
[4] See footnote 7:54.
[5] This is a manifest sign of Allah’s omnipotence, and thus He alone is worthy of worship.
[6] He is not like any sovereign whose inner circle of close aides and relatives dare to intercede, relying on his need for them.
[7] Diyā’ is glowing with glaring light.
[8] Nūr is reflected light. [9] It provides concrete signs of Allah’s Lordship.
[10] The wisdom is to lead people to realize the Oneness of Allah.
[11] These are cosmic signs (āyāt kawniyyah).
[12] They do not give a second’s thought to resurrection and reckoning; their current life is all that matters to them.
[13] Sincere Faith and good deeds lead to Paradise.
[14] i.e., invoking against oneself or one’s children in anger.
[15] “Man prays for evil as he prays for good, for man is ever hasty.” See 17:11.
[16] “When We bestow favor upon man, he turns away and distances himself [from Us]; but when evil touches him, he is full of prolonged supplication.” See 41:51.
[17] i.e., the people of Noah, ‘Ād, Thamūd, the people of Abraham, the dwellers of Midian, and the overturned cities [of Lot]” See 9:70.
[18] The Messenger (ﷺ) said: “Life is alluringly lush green. Allah will make you successors in it to see what you do” [Muslim: 2742].
[19] They hated those parts of the Qur’an that did not conform to their erroneous way of life, such as resurrection.
[20] i.e., forty years before receiving revelation.
[21] Ibn ‘Abbās (رضى الله عنهما) reported: “The time between Adam and Noah was ten centuries. Throughout these, people were on the right path of Allah, but then they started disputing [over matters of Faith, i.e., idol worshiping]. So, Allah sent prophets bearing glad tiding and warning”. [Al-Hākim, Al-Mustadrak: 2:546, cf. Al-Tabarī]
[22] i.e., not to punish anyone before evidence has come to him, or not to judge between them in this life.
[23] i.e., a miracle.
[24] The journey of life is vulnerable and precarious, which is analogous to a sea voyage, where people ride and are not sure when the tide will turn against them. It is out of Allah’s grace that keeps them safe from the woes and perils of life.
[25] By disbelief, associating false deities with Allah and committing sins.
[26] The precariousness of life and its transient nature has been depicted beautifully here through potent analogy, so that people may realize that life is nothing but an illusory enjoyment, which will soon come to an abrupt end by death, but the Hereafter is the real and everlasting life.
[28] Paradise and they will be able to see Allah Almighty. [cf. Sahih Muslim:181]
[29] “On that Day some faces will be bright, looking at their Lord” See 75:22-23.
[30] “On the Day of Resurrection, you will see those who lied against Allah with their faces darkened” See 39:60.
[31] i.e., with Allah.
[32] These are some of the most potent signs of Allah’s Lordship, Who is the sole rightful to worship.
[34] It proves utter inability and unworthiness of false gods to worship.
[35] Failure of idols is further exposed that they are unable to guide to the straight path.
[36] How errantly you judge and equate between Allah and your idols?!
[37] “Say: “If all humans and jinn were to come together to produce something similar to this Qur’an, they would not be able to produce the like of it, even if they collaborated with one another.” See 17:88.
[38] When argument is of no great use, there is no need for further debate.
[39] “It is not the eyes that turn blind, but it is the hearts within the breasts that turn blind.” See 22:46.
[40] Only then they will realize their fatal error, and their interaction will only be one of mutual reproach.
[41] By his coming, wheat is sorted out from the chaff: Those who believe are saved but those who deny are doomed.
[43] They flippantly seek Allah’s punishment as proof of the Prophet’s (ﷺ) truthfulness.
[44] i.e., it is too late to benefit from belief. [45] Challenging those who sought to bring it immediately.
[46] Profound remorse and sorrow is a type of self-punishment, which is not less severe than imposed punishment.
[48] See 6:138-139.
[49] “On the Day of Resurrection, you will see those who lied against Allah with their faces darkened. Is there not in Hell an abode for the arrogant?” See 39:60.
[50] It soothes and assuages the believing community; that their deeds are recorded and that they are more successful side.
[51] i.e., good dream; people’s good mention of them; glad tidings from the angels while dying and after death. The Messenger (ﷺ) said: "The good dream of a believer is a part of the forty-six parts of prophethood." [Sahih al-Bukhāri:117]
[52] The Jews, Christians and Arab pagans.
[53] Prophet Noah’s (عليه السلام) mission lasted for 950 long years of argumentation with his people and is described in much detail in the Qur’an: “They said: “O Noah, you have argued with us and argued much, so bring us what you have promised us if you are telling the truth!” (11:32); “They said: “If you cease not, O Noah, you will indeed be among the stoned!” (26:116). He finally challenged them in a manner fully trusting in Allah that no one could cause him harm unless Allah willed it so.
[54] Allah Almighty made the people who followed Noah the ones whose posterity was to last in the land.
[55] i.e., the succeeding generations were persistent in disbelief.
[56] “They said: “No matter what sign you may bring to enchant us, we are not going to believe in you.” See 7:132.
[57] i.e., to drive them away from following the truth by inflicting hardship on them.
[58] By overpowering them and making them revert from the right path to disbelief.
[59] Moses did the same as Noah (عليه السلام) did when Allah told him that none of his people will believe besides those who already did so (cf. 11:36), so he prayed for them to be utterly wiped out (cf. 71:27).
[60] i.e., his dead body will be preserved, so that people could see that he had actually died and a lesson for later generations.
[61] “We shaded you with clouds and sent down to you manna and quails, [saying], “Eat of the good things We have provided for you” See 2:57.
[62] After the Torah came to them.
[63] i.e., the Torah and the Gospel.
[65] An exception to this law was given to the people of Jonah (عليه السلام); their sincere faith delivered them at the very last moment.