Overview (Verses 18 - 20)
 
Knowing Something Unknown to God
 
The sūrah continues with its account of what they said and did after they had succeeded earlier communities. So what comes after their absurd request for a new Qur’ān? “They worship, side by side with God, what can neither harm nor benefit them, and say: ‘These will intercede for us with God.’ Say: Do you presume to inform God of something in the heavens or on earth that He does not know? Limitless is He in His glory, and exalted above whatever they may associate with Him.” (Verse 18)
 
When people deviate from the truth, there is no end to their absurdity. The numerous deities to whom they address their worship can neither harm nor benefit them in any way. Nevertheless, they think they have a role to play, claiming that they ‘will intercede for us with God.’ (Verse 18)
 
In reply, the Prophet is instructed to say to them: “Do you presume to inform God of something in the heavens or on earth that He does not know?” (Verse 18) God does not know anyone who can intercede with Him. Do you then presume to know what is unknown to God Himself? Are you, by implication, informing Him of the existence, in the heavens or on earth, of beings He is unaware of? Here the Qur’ān adopts sarcasm as the means to best counter their unrivalled absurdity. But this is followed with a statement of God’s glorification which makes it clear that all their claims are absolutely false: “Limitless is He in His glory, and exalted above whatever they may associate with Him.” (Verse 18)
 
Thereafter, the Qur’ān clarifies that the claim that God has partners is an incidental development. Originally, human nature believed in God’s oneness. Only later did people begin to disagree about this: “All mankind were once but one single community, and then they disagreed among themselves.” (Verse 19) In His wisdom, God has determined to let all of them be until their appointed time. His will is done, and His purpose is accomplished: “Had it not been for a decree from your Lord that had already gone forth, all their differences would have been resolved.” (Verse 19)
 
Then the account of what those new generations given power on earth said is continued: “They ask: ‘Why has no sign been sent down to him by his Lord?’ Say: ‘God’s alone is the knowledge of what is beyond the reach of human perception. Wait, then, if you will: I too am waiting.’” (Verse 20) All the signs that this great revelation includes do not seem to be enough for them. Nor are they satisfied with all the signs that they see in the universe. They appeal for a miracle like the ones shown to earlier communities. Their request shows them to be totally oblivious to the nature of the Prophet’s message and its own great miracle. That is not a temporary miracle which is over and done with once a community has seen it. It is the Qur’ān, a permanent miracle which addresses our hearts and minds from one generation to another.
 
In reply to this request, God directs His Messenger to refer them to Him, for He alone knows what He has in store, and He alone will determine whether He shows them some miracle or not: “Say: ‘Gods alone is the knowledge of what is beyond the reach of human perception. Wait, then, if you will: I too am waiting.’” (Verse 20) This reply implies a delay and a warning. It also provides, by implication, an outline of the limitations of God’s servants. Muĥammad (peace be upon him), who was the greatest of all God’s prophets and messengers, had no knowledge of what God chose to keep to Himself. He had no influence over what would happen to people, for that is determined by God alone. Thus the distinction between God and His servants is clearly delineated.