Surah Fussilat (Explained in Detail) 41 : 47

Overview (Verses 47 - 52)

Man's Vacillating Attitude

As judgement is deferred to the Day of Judgement, the surah makes clear that knowledge of its timing belongs to God alone. God's knowledge is described by highlighting some of its aspects in an inspiring way. This serves as a prelude to a scene from the Day of Judgement when unbelievers are questioned, and their answers are reported:

Knowledge of the Last Hour belongs to Him alone. No fruit comes out of its calyx and no female ever conceives or gives birth, without His knowledge. And so, on the Day when He shall call out to them, `Where now are those alleged partners of Mine?' They will say, 'We confess to You that none of us can vouch for them.' (Verse 47)

The timing of the Last Hour signalling the Day of Judgement is beyond anyone's ken; the fruit in its calyx is something that cannot be seen; and what a pregnant female is bearing is similarly concealed. Yet they are all within God's knowledge. Our mind looks far and wide, trying to think of the fruits when they are still in calyxes and embryos in their wombs. Who can think of their count, let alone what they actually are. An image is thus drawn of the extent of God's knowledge, to the extent our mental capacity allows. Yet His knowledge extends far beyond this, as it is without limit.

Our mind then imagines those who have gone astray, as they stand before God, realising that His knowledge encompasses everything, no matter how well concealed it is. They face the questioning: "On the Day when He shall call out to them, 'Where now are those alleged partners of Mine?"' On that day, no argument is of any use. No one can utter anything but the truth. What will they say then: "They will say, 'We confess to You that none of us can vouch for them." (Verse 47) They will declare that none of them will then claim any partners to God.

"Whatever they used to invoke before will have forsaken them; and they will know that there is no escape for them." (Verse 48) They will know nothing of their previous claims. They will realise that there is no escape from their fate. They will forget their past and think only of their present situation.

Such is the day about which they take no precautions despite the fact that man is eager to achieve every good thing and fears what brings him harm. At this point, the surah shows them their naked reality, without cover or disguise:

Man never tires of asking for good [things], but if evil fortune touches him, he abandons all hope, sinking into despair. Yet whenever We let him taste some of Our grace after hardship has befallen him, he is sure to say, 'This is but my due!' and, 7 do not think that the Last Hour will ever come; but even if I were to be taken back to my Lord, the best reward awaits me with Him.' We shall most certainly give the unbelievers a full account of what they did, and We shall most certainly give them a taste of severe suffering. When we bestow Our blessings on man, he tends to turn aside and stay aloof but as soon as evil touches him, he turns to prolonged prayer. (Verses 49-51)

Man is so insistent in his requests, urging and repeating, appealing for what he feels to be good for him. Indeed, he never tires of this. Yet should misfortune befall him, even in the slightest way, he loses hope and sinks into despair. He feels his burden too heavy, thinks that God's grace has abandoned him. All this comes about because his relationship with God is not strong enough in his heart.

Yet should God grant him something of His grace after he has suffered some harm, he will be so elated that he will forget how this grace was given to him, and he will not give due thanks. On the contrary, he will consider that he has deserved this grace and that he should have it forever. He will even dismiss the Day of Judgement thinking that it will never come: "I do not think that the Last Hour will ever come." (Verse 50) He will boast of his own position, thinking that he deserves favouritism with God. He will even go further than this, denying the Day of Judgement and, thus, disbelieving in God. 

Nevertheless, he thinks that should he be returned to God, he will have a secure position with Him: "Even i f I were to be taken back to my Lord, the best reward awaits me with Him." (Verse 50) This betrays no small degree of arrogance. Here the surah issues a suitable warning to those who are so arrogant: "We shall most certainly give the unbelievers a fill account of what they did, and We shall most certainly give them a taste of severe suffering." (Verse 50)

Man is always moving to extremes. If God bestows His grace on him, he blows his own trumpet and behaves with arrogance. When harm or misfortune befalls him, he sinks low and collapses. He will pray insistently, prolonging his prayer. How accurate this description of man's inner thoughts is! No wonder; it is a description by God who created man and knows the subtle workings of his mind. He knows that man will continue to follow round and circular ways, unless he is guided to the right path.

Now that they face their own naked reality, the question is put to them about what they would do if it is proven that the message they deny is actually God's own message? Are they really prepared to expose themselves to the consequences of such rejection: "Say: Have you ever thought if this be truly a revelation from God and yet you deny it? Who could be more astray than one who places himself so far in the wrong?"' (Verse 52) It is a possibility to be reckoned with. Have they taken any steps to deal with this should it come true?

Overview (Verses 47 - 52)

Man's Vacillating Attitude

As judgement is deferred to the Day of Judgement, the surah makes clear that knowledge of its timing belongs to God alone. God's knowledge is described by highlighting some of its aspects in an inspiring way. This serves as a prelude to a scene from the Day of Judgement when unbelievers are questioned, and their answers are reported:

Knowledge of the Last Hour belongs to Him alone. No fruit comes out of its calyx and no female ever conceives or gives birth, without His knowledge. And so, on the Day when He shall call out to them, `Where now are those alleged partners of Mine?' They will say, 'We confess to You that none of us can vouch for them.' (Verse 47)

The timing of the Last Hour signalling the Day of Judgement is beyond anyone's ken; the fruit in its calyx is something that cannot be seen; and what a pregnant female is bearing is similarly concealed. Yet they are all within God's knowledge. Our mind looks far and wide, trying to think of the fruits when they are still in calyxes and embryos in their wombs. Who can think of their count, let alone what they actually are. An image is thus drawn of the extent of God's knowledge, to the extent our mental capacity allows. Yet His knowledge extends far beyond this, as it is without limit.

Our mind then imagines those who have gone astray, as they stand before God, realising that His knowledge encompasses everything, no matter how well concealed it is. They face the questioning: "On the Day when He shall call out to them, 'Where now are those alleged partners of Mine?"' On that day, no argument is of any use. No one can utter anything but the truth. What will they say then: "They will say, 'We confess to You that none of us can vouch for them." (Verse 47) They will declare that none of them will then claim any partners to God.

"Whatever they used to invoke before will have forsaken them; and they will know that there is no escape for them." (Verse 48) They will know nothing of their previous claims. They will realise that there is no escape from their fate. They will forget their past and think only of their present situation.

Such is the day about which they take no precautions despite the fact that man is eager to achieve every good thing and fears what brings him harm. At this point, the surah shows them their naked reality, without cover or disguise:

Man never tires of asking for good [things], but if evil fortune touches him, he abandons all hope, sinking into despair. Yet whenever We let him taste some of Our grace after hardship has befallen him, he is sure to say, 'This is but my due!' and, 7 do not think that the Last Hour will ever come; but even if I were to be taken back to my Lord, the best reward awaits me with Him.' We shall most certainly give the unbelievers a full account of what they did, and We shall most certainly give them a taste of severe suffering. When we bestow Our blessings on man, he tends to turn aside and stay aloof but as soon as evil touches him, he turns to prolonged prayer. (Verses 49-51)

Man is so insistent in his requests, urging and repeating, appealing for what he feels to be good for him. Indeed, he never tires of this. Yet should misfortune befall him, even in the slightest way, he loses hope and sinks into despair. He feels his burden too heavy, thinks that God's grace has abandoned him. All this comes about because his relationship with God is not strong enough in his heart.

Yet should God grant him something of His grace after he has suffered some harm, he will be so elated that he will forget how this grace was given to him, and he will not give due thanks. On the contrary, he will consider that he has deserved this grace and that he should have it forever. He will even dismiss the Day of Judgement thinking that it will never come: "I do not think that the Last Hour will ever come." (Verse 50) He will boast of his own position, thinking that he deserves favouritism with God. He will even go further than this, denying the Day of Judgement and, thus, disbelieving in God. 

Nevertheless, he thinks that should he be returned to God, he will have a secure position with Him: "Even i f I were to be taken back to my Lord, the best reward awaits me with Him." (Verse 50) This betrays no small degree of arrogance. Here the surah issues a suitable warning to those who are so arrogant: "We shall most certainly give the unbelievers a fill account of what they did, and We shall most certainly give them a taste of severe suffering." (Verse 50)

Man is always moving to extremes. If God bestows His grace on him, he blows his own trumpet and behaves with arrogance. When harm or misfortune befalls him, he sinks low and collapses. He will pray insistently, prolonging his prayer. How accurate this description of man's inner thoughts is! No wonder; it is a description by God who created man and knows the subtle workings of his mind. He knows that man will continue to follow round and circular ways, unless he is guided to the right path.

Now that they face their own naked reality, the question is put to them about what they would do if it is proven that the message they deny is actually God's own message? Are they really prepared to expose themselves to the consequences of such rejection: "Say: Have you ever thought if this be truly a revelation from God and yet you deny it? Who could be more astray than one who places himself so far in the wrong?"' (Verse 52) It is a possibility to be reckoned with. Have they taken any steps to deal with this should it come true?