Transliteration:( Fa-in a'radoo famaaa arsalnaaka 'alaihim hafeezan in 'alaika illal balaagh; wa innaaa izaaa azaqnal insaana minnaa rahmatan fariha bihaa wa in tusibhum saiyi'atun bimaa qaddamat aydeehim fa innal insaana kafoor )
135. In that after listening to everything they will not accept faith and he obedient to you.
136. So that their apostasy would be accounted for through you, just like teachers are made to ive account for the poor results of the school, or when the shepherd is questioned at the loss of any sheep. Oh My beloved you are freed From their accountability.
137. This is an additional portion i.e only conveying the message of Allah Almighty was obligatory upon him, not of making them. accepting it. Thus, this does not necessarily mean that the Holy Prophet had no other rights besides propagation. The is the judge of Holy Prophet the believers in the world, and their pleader and intercessor on the Day of Judgement.He is our means of support in this world and the Hereafter.
138. By "man" is meant an infidel or a negligent person. From this we learn that comforts are less in the world. Therefore, the verb "to taste it is used.
139. By happiness is meant to be conceited. give oneself airs, to be proud. This type of happiness is evil. But happiness of gratitude is rewardable.
140. This tells us that most calamities come due to our evil deeds, although some calamities become the means of elevation of status.
141. This means after seeing these calamities a person forgets his previous comforts, and says Allah Almighty had never bestowed me with any comfort at all.
The tafsir of Surah Shura verse 48 by Ibn Kathir is unavailable here.
Please refer to Surah Shura ayat 47 which provides the complete commentary from verse 47 through 48.
74. That is, you have not been made responsible that you must bring them to the right path anyhow, nor will you be held accountable as to why these people did not come to the right path.
75. Man here implies the mean and shallow people who are the subject of the discourse here, who have gotten a measure of the worldly provisions and are exulting in this, and who do not pay any attention when they are admonished to come to the right path. But when they are visited by a disaster in consequence of their own misdeeds, they start cursing their fate, and forget all those blessings which Allah has blessed them with, and do not try to understand how far they themselves are to be blamed for the condition in which they are placed. Thus, neither does prosperity become conducive to their reformation nor can adversity teach them a lesson and bring them to the right path. A study of the context shows that this is, in fact, a satire on the attitude of the people who were the addressees of the above discourse, but they have not been addressed to tell them of their weakness directly, but the weakness of man has been mentioned in a general way and pointed out that what is the real cause of his sad plight. This gives an important point of the wisdom of preaching: the weaknesses of the addressee should not be made the target directly, but they should be mentioned in a general way so that he is not provoked, and if his conscience has still some life in it, he may try to understand his shortcoming with a cool mind.
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