Lit., "from God's command (amr)". The rendering of the above passage hinges on the meaning given to the term mu'aqqibat - a double plural of mu'aqqib, which signifies "something that comes immediately after another thing" or "succeeds another thing without interruption". Most of the classical commentators understand by mu'aqqibat "hosts of angels", i.e., the recording angels who attend on every human being, succeeding one another without interruption. Consequently, they interpret the phrase min bayni yadayhi wa-min khalfihi as meaning "ranged before him and behind him", i.e., surrounding man from all sides; and they explain the words "from God's command" as being here synonymous with "by God's command", and take them to refer to the angels or to their function of guardianship. However, this interpretation has by no means the support of all the commentators. Some of the earliest ones assume that the term mu'aqqibat refers to all manner of worldly forces or concepts on which man so often relies in the mistaken belief that they might help him to achieve his aims independently of God's will: and this is the meaning given to this elliptic passage by the famous commentator Abu Muslim al-Isfahani, as quoted by Razi. Explaining verse {10} and the first part of verse {11}, he says: "All alike are, in God's knowledge, deeds done secretly or openly, as well as he who hides in the darkness of night and he who walks [boldly] in the light of day...: for he that resorts to the [cover of] night can never elude God's will (amr), just as he [cannot] that walks in the light of day, surrounded by hosts of helpers (mu'aqqibat) - that is, guards and aids - meant to protect him: [for] those guards of his cannot save him from [the will of] God." It is on this convincing interpretation that I have based my rendering. The worldly "guards and aids" on which a sinner relies may be tangible (like wealth, progeny, etc.) or intangible (like personal power, high social standing, or the belief in one's "luck"): and this explains the phrase "both such as can be perceived by him and such as are hidden from him" (see preceding note).

See last verse. Every person, whether he conceals or reveals his thoughts, whether he skulks in darkness or goes about by day,-all are under Allah's watch and ward. His grace encompasses everyone, and again and again protects him, if he will only take the protection, from harm and evil. If in his folly he thinks he can secretly take some pleasure or profit, he is wrong, for recording angels record all his thoughts and deeds.