Overview (Verses 33 - 35)

Foul Devices with Fair Appearance

The second point discussed here is that of the partners people associate with God. The issue was also discussed in the first part of the sūrah. It is raised here in the form of a sarcastic question which compares such alleged partners with God who deals with every soul and rewards it for what it earns in this life. The scene is concluded with a description of the suffering those who invent this fallacy are certain to endure in this life and the greater suffering they will meet in the hereafter. This contrasts with the security and blessings awaiting the righteous: “Is, then, He who stands over every soul [and knows] all that it does [like any other]? Yet they ascribe partners to God. Say: Name them. Would you tell Him of anything on earth which He does not know; or are these merely empty words?’ Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide. They shall endure suffering in the life of this world, but, truly, their suffering in the life to come will be harder still, and they will have none to shield them from God. Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire.” (Verses 33-35)

God, limitless is He in His glory, watches all souls, has power over them all in every situation and knows what every one of them does in public or private. The Qur’ān, in its inimitable style, describes this in a very vivid way so that we see all this for ourselves, overwhelmed with awe: “Is, then, He who stands over every soul [and knows] all that it does [like any other]?” (Verse 33) Now who is this watcher? It is God Himself? What soul will not feel fear to the bottom of its heart? Yet the description is real. The sūrah uses a rather physical image because human beings are more influenced by material than abstract matters.

If the situation is such, how come they associate partners with God? Their attitude appears here peculiarly odd. “Yet they ascribe partners to God.” (Verse 33) Yes, indeed! They ascribe partners to God Almighty who deals with every soul according to what it has earned. None and nothing escapes His watchful eye.

“Say: ‘Name them.’“ (Verse 33) They are unrecognizable entities. They may have names, but the sūrah treats them like entities with no name.

“Would you tell Him of anything on earth which He does not know!” (Verse 33) This is particularly sarcastic. Are you, human beings, aware of something which God does not know? Do you know of earth deities unknown to God? They dare not make such a claim, yet they practically say as much when they claim that such deities exist while God asserts that there are none.

“Or are these merely empty words?” which have no real significance? Is the question of God’s existence so trivial that people approach it in jest, using words that are uttered without meaning or significance?

All this ridicule comes to an end with a decisive statement that puts the issues involved very clearly: “Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide.” (Verse 33) The real issue, then, is that these people denied God, ignoring all evidence in support of faith, and choosing not to see God’s guidance. Thus God’s law operates against them, whilst their own souls persuade them that they are right and that their schemes against the advocates of faith is right and fair.

All this turns them away from the path that leads to the truth. A person who, by the operation of God’s law, goes astray because he has chosen error over divine guidance will have none to guide him. God’s law operates when the causes for its operation come together.

The natural goal for such blind hearts means their suffering: “They shall endure suffering in the life of this world.” (Verse 34) A calamity may befall them during their lifetime, or it may strike close to them causing a great deal of apprehension, anxiety and fear. In fact, hearts that are devoid of the comfort and reassurance generated by faith, and do not recognize the presence of divine wisdom behind every event they face are indeed suffering. However, “truly, their suffering in the life to come will be harder still.” (Verse 34) The suffering here is left undefined so that there is no limit to how we imagine it to be. “They will have none to shield them from God.” (Verse 34) No one will extend them any protection against whatever punishment God inflicts on them.

On the other side stand those who are God-fearing. The word chosen here to describe them, al-muttaqūn, is derived from the same root as wāq, i.e. ‘protector’, and is used here to express the fact that the unbelievers stand without protection against God’s punishment. The God-fearing actually protect themselves with their faith and righteousness against all suffering and punishment. In addition the promise given to them to be in heaven is fulfilled: “Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God.” (Verse 35) That is an abode of perfect and complete comfort, where both shade and fruit are everlasting. It is an image that gives hearts comfort and reassurance, and which contrasts with the hardship and suffering of the unbelievers.

But the suffering on one side and the happiness of heaven on the other are the right and proper destiny of both groups: “Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire.” (Verse 35)