Surah Yunus (Jonah) 10 : 61

Overview (Verses 61 - 67)
 
Confusion Compounded
 
In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it. Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book. For certain, those who are close to God have nothing to fear, nor shall they grieve; for they do believe and remain God- fearing. Theirs are the glad tidings in the life of this world and in the life to come: there is no changing the word of God. This is the supreme triumph. Be not grieved by what they say. All might and glory belong to God alone. He alone hears all and knows all. Indeed, to God belong all those who are in the heavens and earth. Those who invoke other beings beside God do not follow any real partners with Him. They follow mere conjecture, and they utter nothing but falsehood. It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen. (Verses 61-67)
 
The first verse in this passage reminds us that God is with us in all situations. “In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it.” (Verse 61) It is a feeling that brings reassurance and awe at the same time. For how is it that God is with us, witnessing whatever we do? God in His almightiness, the Creator who controls everything in the universe with total ease, is with each human being who, without God’s care, is no more than a small particle floating aimlessly in the air. This is indeed awesome, yet at the same time, reassuring, inspiring us with confidence and security. We are not alone without good care and protection. God is with us at all times: “In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it.” (Verse 61) It is not merely God’s knowledge that is complete, but His care and watch are also total: “Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book.” (Verse 61)
 
Let our imagination think of all the particles and atoms that are on earth or in heaven, and of what is smaller and larger, then remember that God’s knowledge encompasses all. We are bound to experience awe and feel our own humility, but faith will reassure us and remind us of the peace that we should feel in God’s presence. With such peace and reassurance, a proclamation is made: “For certain, those who are close to God have nothing to fear, nor shall they grieve; for they do believe and remain God-fearing. Theirs are the glad tidings in the life of this world and in the life to come:
there is no changing the word of God. This is the supreme triumph.” (Verses 62-64)
 
How could those who are close to God feel fear or experience grief when God is with them at every moment and in every action? These are the ones who watch God in all situations, trying always to do what pleases Him: “They do believe and remain God-fearing.” (Verse 63) What could cause them to feel fear or grieve when they have been given glad tidings that apply to both their present life and to their future life? This is a true promise that is never changed and never fails, for there is no changing of God’s word. Indeed, “this is the supreme triumph.” (Verse 64)
 
Those whom the sūrah describes as being close to God are the true believers who are God-fearing. Faith is something that penetrates deep into the heart and to which credit is given by action, which, in turn means the implementation of God’s commandments. This is how the concept of being close to God should be understood. By extension, those who command wealth and influence will achieve nothing: “Be not grieved by what they say. All might and glory belong to God alone. He alone hears all and knows all.” (Verse 65)
 
In this instance, might and glory are attributed to God alone. In a different context in the Qur’ān, they are also said to belong to the Prophet and the believers. Here the sūrah is speaking of God’s protection of the believers, which makes it more fitting that might and glory should be shown as belonging to God alone, as indeed they are. The Prophet and the believers derive their power and glory from Him, while other people receive nothing of them at all. The mighty Quraysh were only a group of such other people. The Prophet (peace be upon him) enjoys God’s protection, so he should not be saddened by what they say. God, who hears their plotting and knows their scheming, is with him, giving him and his followers all the protection they need.
 
Everyone in the heavens and the earth, whether human, jinn or angels, obedient or disobedient, are subject to His power: “Indeed, to God belong all those who are in the heavens and earth.” (Verse 66) The reference here is to animate creatures in order to emphasize that all of them, weak or strong, are under God’s control. “Those who invoke other beings beside God do not follow any real partners with Him.” (Verse 66) Those presumed partners have no real partnership of any kind with God. Indeed those who claim them to be God’s partners are uncertain of their claims: “They follow mere conjecture, and they utter nothing but falsehood.” (Verse 66)
 
This is followed by a statement portraying some aspects of God’s power as reflected in the universe. These aspects are often overlooked because of familiarity: “It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen.” (Verse 67) The One who controls all stillness and movement, who makes the night a time for rest, and gives the day its light, enabling people to act and see, has absolute control over all people. Hence, He is able to protect those who are close to Him: “In this there are certainly signs for those who listen.” (Verse 67) They do not stop at the mere listening, but they also reflect and contemplate.
 
The Qur’ān often employs scenes from the universe when it discusses the subject of Godhead and servitude, because the universe, its existence and details, is a powerful witness which imposes its argument on human nature. The Qur’ān also addresses people drawing their attention to the harmony in their relationship with the universe. They actually feel this in their lives. The night in which they rest, and the day during which they are able to see, are two phenomena closely linked to their lives. The harmony between these phenomena and their lives is felt by all human beings, even those who are not conversant with scientific matters. Their innate nature understands the silent language of the universe.
 
Human beings were not deaf to the language of the universe until modern science revealed its secrets! Rather, people understand this language by their natural ability. Hence it is not surprising that God referred to this language so many centuries ago. Yet this language is self-renewing, taking into account every increase and progress in human knowledge. Indeed the richer people’s knowledge, the greater their understanding of the language of the universe, provided that their hearts are enlightened with faith, and their minds alert to its address.