تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ

Important Words:

ندیاً (assembly) is derived from ندا. They say ندا القوم i.e. the people gathered and came to a meeting. ندی means, النادی i.e. an assembly (Aqrab).

Commentary:

آیات (Signs) are those proofs and arguments based on reason, intellect and experience, which point to the existence of a thing, its aim and purpose, and establish it. آیات بینات (manifest Signs) are those Signs and arguments or reasons which not only point to the existence of a thing and prove it but are quite suited to the occasion and to the problem which they are intended to prove, and they have a very noble and sublime purpose to serve which they eminently do.

This verse shows that Western nations are very proud of their material pomp and wealth and are proud also of their civilization and culture, the order of their society and their way of life and their military organizations and vast numbers.

17:47; 23:67-68; 39:46.

5:61.

Important Words:

یسطون (would attack) is formed from سطا. They say سطا به او علیه i.e. he sprang or rushed upon him and overpowered him; he made an assault or attack upon him. سطا الفرس means, the horse went at random or in a headlong manner, not obeying guidance; he went with wide step or raised his tail in running. سطا الماء means, the water was or became abundant (Lane & Aqrab).

17:95; 23:25.

Commentary:

This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.

34:44; 61:7.