44:21 And if you do not believe me, [at least] stand away from me!”
i.e., without meaning or purpose (cf. 21:16) – implying that if there were no hereafter, man’s life on earth would be utterly meaningless, and thus in ‘contradiction to the above as well as the subsequent statement, “none of all this have We created without (an inner] truth”.
44:22 But then, [when they beset him with their enmity,] he called out to his Sustainer, “These are [indeed] people lost in sin!”
See note 11 on 10:5.
44:23 And [God said], “Go thou forth with My servants by night, for you will surely be pursued.
See note: 6 on 77:13.
44:24 And leave the sea becalmed [between thee and Pharaoh’s men], for, verily, they are a host destined to be drowned!”
See scrah 37, note 22.
44:25 [And so they perished, and] how many gardens did they leave behind, and water-runnels.
The term al-athim (lit., “the sinful one”) has here apparently a specific connotation, referring to a wilful denial of resurrection and of God’s judgment: in other words, of all sense and meaning in man’s existence.
44:26 And fields of grain, and noble dwellings.
For this tropical meaning of the term hamfm, see surah 6, note 62.
44:27 And [all that] life of ease in which they used to delight!
Lit., “for, behold, thou wert…”, etc. – thus alluding to the sin of arrogance due to disbelief in a continuation of life after death and, hence, in man’s ultimate responsibility to God. (Cf. – “Verily, man becomes grossly overweening whenever he believes himself to be self-sufficient” – and the corresponding note 4).
44:28 Thus it was. And [then] We made another people heirs [to what they had left].
i.e., the continuation of life after death.
44:29 And neither sky nor earth shed tears over them, nor were they allowed a respite.
For these particular allegories of life in paradise, see note 41 on 18:31.
44:30 And, indeed, We delivered the children of Israel from the shameful suffering.
For the rendering of hur ‘in as “companions pure, most beautiful of eye”, see scrah 56, notes 8 and 13. It is to be noted that the noun zawj (lit., “a pair” or – according to the context – “one of a pair”) applies to either of the two sexes, as does the transitive verb zawaja, “he paired” or “joined”, i.e., one person with another.