Surah an-Nahl (The Bee ) 16 : 63

Overview (Verses 60 - 64)

If God Were to Inflict Punishment Now
 
By nature, Islam differs with all other creeds and societies in concepts and outlook. The difference between the two is as wide as the difference between the unbelievers’ characteristics and God’s own attributes. For He is far above all comparison: “To those who do not believe in the life to come applies the attribute of evil, whereas to God applies the attribute of all that is most sublime, for He is Almighty, Wise.” (Verse 60)
 
At this point the question of associating partners with God is closely related to that of denying the life to come. Both stem from the same sort of deviation. They are interlinked in people’s minds, leading to clear influences on the individual, human society and life altogether. Whilst the unbelievers are evil, in thought, behaviour, beliefs, concepts, and practices, God has the most supreme attributes. He cannot be compared with anyone, least of all those unbelievers. He is mighty, setting everything in its right place, wise, acting always on the basis of infinite wisdom.
 
He certainly can punish people for their wrongdoing. Had He chosen to do so, He would have brought everything down over their heads. But in His wisdom, He has decided to give them respite, for a definite term: If God were to take people to task for their wrongdoing, He would not leave a single living creature on the face [of the earth]. But He gives them respite for a set term. When their time arrives, they cannot delay it by an hour, nor can they hasten it. (Verse 61) God has created man and bestowed on him grace and blessings of all types. Man is the only creature on earth that spreads corruption, commits injustice, denies his Creator, allows tyranny within his own social set up and inflicts harm on other species. Yet despite all this, God is merciful to him, gives him one chance after another, and never abandons him altogether. His wisdom goes hand in hand with His might; His grace with His justice. But human beings are short-sighted, deluded by the respite given them. They do not feel how graceful God is to them until His justice brings them to account at the end of the term He has appointed for them. But “when their time arrives, they cannot delay it by an hour, nor can they hasten it.” (Verse 61)
 
What is even more amazing is that those who associate partners with God assign to Him what they dislike for themselves, whether daughters or other things. They then falsely claim that they will only have what is good in return for what they do and allege. The Qur’ān states what they shall have, and this differs widely from what they claim: “They attribute to God what they hate [for themselves]. And their tongues assert the lie that theirs is the supreme reward. Without doubt, it is the Fire that awaits them, and they will be hastened on into it.” (Verse 62)
 
The translation of this verse here is the nearest one possible. But the original Arabic expression, taşifu alsinatuhum al-kadhib, describes their tongues as though they are the lie itself, or a reflection of it giving its exact likeness, as we say of a woman walking gracefully, ‘she is grace itself.’ Literally, the verse states, ‘their lie of a tongue asserts.’ They have been lying for such a very long time that they themselves represent a symbol indicating falsehood.
 
Their claim that they shall have the supreme reward when they assign to God what they hate for themselves is the lie their tongues reflect. Before the verse is completed however, the Qur’ān places them face to face with the truth, namely, that their reward is undoubtedly the Fire. They deserve this because of what they have done in their lives: “Without doubt, it is the Fire that awaits them.” (Verse 62) They will be sent directly to it: “And they will be hastened on into it.” (Verse 62)
 
Those Arabs were not the first community to deviate from the path of the truth, nor were they the first to attribute to God what they did not accept for themselves. Other communities before them traversed the same deviation and false claims against God. Satan made their concepts and actions seem fair to them and they accepted his bidding. Thus he became their master. God, then, sent His Messenger to save them, show them the truth and judge between them in their disputes over their faith. He provided guidance to the believers and delivered a message that is an act of grace bestowed on them: By God, We have sent messengers to various communities before your time, but Satan made their foul deeds seem fair to them. He is also their patron today. A grievous suffering awaits them. We have bestowed upon you from on high this book for no other reason than that you may make clear to them those issues on which they differ, and [to serve] as guidance and grace to people who believe. (Verses 63-64) This means that the purpose of the last message is to judge in the disputes that arise between the different peoples who claim to believe in previous messages. The original message is based on God’s oneness. Yet doubts and confusion have crept into this central concept. All types of distortion of its clarity in any way or form are absolutely false. The Qur’ān clarifies all this and serves as guidance and grace to those whose hearts are willing to receive it.