22:61 Thus it is, because God [is almighty – the One who] makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night; and because God is all-hearing, all-seeing.
Lit., “whereupon they would have hearts wherewith they might understand or ears whereby they might hear”.
22:62 Thus it is, because God alone is the Ultimate Truth, so that all that men invoke besides Him is sheer falsehood, and because God alone is exalted, great!
For an explanation, see 6:57, 8:32, and 13:6, as well as the corresponding notes.
(22:63) Art thou not aware that it is God who sends down water from the skies, whereupon the earth becomes green? Verily, God is unfathomable [in His wisdom], All-Aware.
i.e., what men conceive of as “time” has no meaning with regard to God, because He is timeless, without beginning and without end, so that “in relation to Him, one day and a thousand years are alike” (Razi). Cf. 70:4, were in the same sense, a “day” is said to be equal to “fifty thousand years”, or the well-authenticated saying of the Prophet, “God says, ‘I am Time Absolute (ad-dahr).
22:64 Unto Him belongs all that is in the heavens and all that is on earth; and, verily, God – He alone – is self-sufficient, the One to whom all praise is due.
See 8:4 and the corresponding note 5.
22:65 Art thou not aware that it is God who has made subservient to you all that is on earth, and the ships that sail through the sea at His behest – and [that it is He who] holds the celestial bodies~ [in their orbits], so that they may not fall upon the earth otherwise than by His leave? Verily, God is most compassionate towards men, a dispenser of grace.
Lit., “We never sent any apostle or prophet before thee without that, when he was hoping (tamanna)…”, etc. According to most of the commentators, the designation “apostle” (rasul) is applied to bearers of divine revelations which comprise a new doctrinal system or dispensation; a prophet” (nabi), on the other hand, is said to be one whom God has entrusted with the enunciation of ethical principles on the basis of an already-existing dispensation, or of principles common to all divine dispensations. Hence, every apostle is a prophet as well, but not every prophet is an apostle.
22:66 Seeing that it is He who gave you life, and then will cause you to die, and then will bring you back to life: [but,] verily, bereft of all gratitude is a man!
i.e., insinuating that the innermost aim (umniyyah, lit., “longing” or “hope”) of the message bearer in question was not the spiritual improvement of his community but, rather, the attainment of personal power and influence: cf. 6:112 – “against every prophet We have set up as enemies the evil forces (shayatin) from among humans as well as from among invisible beings (al-jinn)”- a statement which is explained in surah 6, note 98.
22:67 Unto every community have We appointed [different] ways of worship, which they ought to observe. Hence, [O believer,] do not let those [who follow ways other than thine] draw thee into disputes on this score, but summon [them all] unto thy Sustainer: for, behold, thou art indeed on the right way.
Lit., “and God makes His messages clear in and by themselves”. This is the meaning of the phrase yuhkimu ayatahu (cf. the expression uhkimat ayatuhu in 11:1): i.e., God causes His messages to speak for themselves so that any insinuation as to the prophet’s “hidden motives” is automatically disproved. The conjunction thumma at the beginning of this clause does not connote a sequence in time but coordination of activities and is best rendered by the simple conjunction.
22:68 And if they [try to] argue with thee, say [only]: “God knows best what you are doing.”
See 2:10 and the corresponding note.
22:69 [For, indeed] God will judge between you [all] on Resurrection Day with regard to all on which you were wont to differ.
Lit., “all [such] evildoers”.
22:70 Dost thou not know that God knows all that occurs in heaven as well as on earth? All this, behold, is in [God’s] record: verily, [to know] all this is easy for God.
Lit., “or [until] there comes upon them the chastisement [or “suffering] of a barren Day”, i.e., the Day of Judgment, which will offer no hope to those who, until their death, failed to realize the existence of God or to submit to His guidance.