Or "at every period", since the term ummah has this significance as well. In its wider sense, it may also be taken here to denote "civilization", thus comprising a human groupment as well as a period of time.

For this rendering of the term at-taghut, see surah 2, note 250. It is to be borne in mind that, in Qur'anic terminology, "worship of God" invariably implies the concept of man's sense of responsibility before Him: hence, the above commandment comprises, in the most concise formulation imaginable, the sum-total of all ethical injunctions and prohibitions, and is the basis and source of all morality as well as the one unchanging message inherent in every true religion.

I.e., who availed themselves of the guidance offered by Him to all human beings.

Lit., "upon whom error came to be inevitably established (hagqa `alayhi)" or "against whom [a verdict of] error became inevitable": i.e., one whose heart "God has sealed" in consequence of his persistent, conscious refusal to submit to His guidance (see surah 2, note 7, as well as surah 14, note 4).

See preceding note; also 8:55 and the corresponding note 58.

This categorical denial of resurrection-implying as it does a denial of God's ultimate judgment of good and evil - is characteristic of a mental attitude which refuses to admit the reality, or even possibility, of anything that lies beyond the range of man's actual or potential observation. Since such an attitude is an outcome of an intrinsically materialistic outlook on life and the "false pride" referred to in verses 22-23 above, it is anti-religious in the deepest sense of this word even if it is accompanied by a vague - because_ non-consequential - belief in the existence of God.

I.e., in the first instance, the truth of resurrection and judgment as such, and, in general, the final answers to all the metaphysical problems which perplex man during his life on earth.

For an explanation of this rendering of alladhina hajaru, see surah 2, note 203, and surah 4, note 124. That the "forsaking of the domain of evil" has here a purely spiritual connotation is obvious from its juxtaposition with the "denial of the truth" referred to in the preceding verses.

See note 28 above.

The verb `alima, which primarily denotes "he knew", has also the meaning of "he came to know", i.e., "he understood"; and since-as pointed out by Baghawi, Zamakhshari and Razi -the pronoun "they" in the phrase law kanu ya'lamun relates to the deniers of the truth spoken of in the preceding passages, the rendering "if they could but understand" is here clearly indicated - the more so as it provides a self-evident connection with the subsequent, objective clause.

I.e., if they could really understand the spiritual motivation of the believers, they (the deniers of the truth) would themselves begin to believe.

This passage has a double purport: firstly, it connects with the statement enunciated in verse 36 to the effect that God's apostles have appeared, at one time or another, within every civilization, and that, consequently, no substantial human groupment has ever been left without divine guidance; secondly, it answers the objection frequently raised by unbelievers that Muhammad could not be God's message-bearer since he was "a mere mortal man". (As regards the Qur'anic doctrine that no created being, not even a prophet, has ever been endowed with "supernatural" powers or qualities, see 6:50 and 7:188, as well as the notes relating to those verses; also note 94 on 6:109.)

Lit., "reminder"-because every divine message is meant to remind one of the truth. The people to be asked for enlightenment in this respect are apparently the Jews and the Christians (Tabari, Zamakhshari).

The above sentence is addressed, parenthetically, to all who question the divine origin of the Qur'an on the grounds mentioned in note 45 above. For an explanation of the term zubur ("books of divine wisdom"), see surah 21, note 101.

Sc., "through revelation" -implying that moral values are independent of all time-bound changes and must, therefore, be regarded as permanent.

To my mind, by "evil schemes" are meant here systems of God-denying philosophy and of perverted morality.

I.e., destroy them utterly.

Indeed the entire universe came into existence with an "abrupt" big bang. See 21:30.

The Arabic word BaYaNa means (1) explain an ambiguous message; or (2) declare a hidden message. This multiple-meaning verse is one of the most abused verses by the followers of hadith hearsay. They choose the first meaning. Their rendering, however, contradicts many verses of the Quran: the Quran is explained not by Muhammad, but by its author, God Himself (75:19). Thus it is described as a "clarified/explained book" (5:15; 12:1; 26:195; 44:6), and we are reminded over and over that it is "easy to understand" (54:17,22,32,40). Thus, the second alternative is the intended meaning, since the Quran was received by Muhammad in a private session called revelation, and his job was to deliver and declare the message he received. God orders Muhammad to proclaim the revelation which is revealed to him personally. Indeed, this is the whole mission of the messengers (16:35). Thus, the word "litubayyena" of 16:44 is similar to the one in 3:187. Verse 3:187 tells us that the people who received the revelation should "proclaim the scripture to the people, and never conceal it." See 2:159,160; 3:187 and 16:64. For a comparative discussion on verse 16:44, see the Sample Comparisons section in the Introduction. The Quran is simple to understand (54:11). Whoever opens his/her mind and heart as a monotheist and takes the time to study it, will understand it. This understanding will be enough for salvation. Beyond this, to understand the multiple-meaning verses you do not need to be a messenger of God. If you have a good mind and have studied the Quran as a believer, that is, if you have a deep knowledge, then you will be able to understand the true meanings of multiple- meaning verses. The verse 3:7, which is about the multiple-meaning verses, points this fact in a multiple-meaning way (this is an interesting subject warranting another article): ". . . No one knows their true meaning except God and those who possess knowledge. . ."

The moment We pass a decree in the World of command, it goes into action