Surah at-Tur (The Mount) 52 : 11

Overview (Verses 11 - 16)

Playing with Vain Trifles

In the midst of all this, the surah hurls on those who deny the truth of the divine message something more serious and frightening; namely, a prayer hastening their punishment by the Almighty: "Woe on that day to those who deny the truth, who idly play with vain trifles." (Verses 11-12) Needless to say, a prayer by God means a sentence that is impossible to avoid, certain to come to pass, on that fearful day when the sky shakes and reels and the mountains slip away. All these terrible aspects thus confirm one another and overwhelm the deniers of truth who continue to play with vain trifles.

This description applies in the first place to the pagan Arabs, their primitive beliefs, insupportable concepts and their way of life which the Qur'an describes in several places. It is all trifling play, nothing serious. They play like one hanging around in the middle of a lake, not aiming to reach the shore. Yet the description equally applies to anyone who leads their life on the basis of any concept other than the Islamic one. We cannot appreciate this unless we examine well known human concepts, as reflected in beliefs, legends or philosophies, and compare these with the Islamic concept of human existence in particular and the existence of the universe generally. All concepts, even those advanced by famous philosophers seem to be no more than children's attempts to arrive at the truth as compared with the simple, profound and powerful truth as expressed by Islam and the Qur'an. This Islamic concept puts its address directly to human nature, free of exertion or complexity. Human nature immediately responds because what is presented to it fits perfectly with the profound truth inherent in it. It explains its relation to the universe, as well as the relation between the universe and its Creator.

As I read theories and concepts advanced by different philosophers, I often wonder at the strenuous efforts they exert to explain the existence of the universe and its relations. They appear like a child attempting to solve an extremely complex mathematical problem. I look at the clear, simple, easy and natural approach the Qur'an presents, which is free of crookedness and complexity. This is only to be expected for the Qur'anic explanation of the universe is stated by the Creator of the universe. Philosophers' attempts are the product of small parts of the universe trying to explain its whole. The result of such miserable attempts is a foregone conclusion. When compared to the mature, sound and holistic concept the Qur'an puts forward, they seem to be a medley of confusion, absurdity and child's play. Yet some people abandon the Qur'anic picture and adopt those confused attempts!

A person may be influenced by some imperfect or deviant human attempt to explain life, human existence and the universe, and he will be confused as a result. He may then listen to a few verses of the Qur'an addressing the subject he is struggling with and he will find comfort, enlightenment and a steady measure. There he will find that everything falls into place, where facts are stable, held in position. He will then be reassured by the clear truth presented by the Qur'an. All confusion and worry will have disappeared.

People also appear to be playing with vain trifles when their concerns in life are compared to those Islam puts before people's minds, calling on them to implement these in their lives. A Muslim will look at the absurdity of such concerns. He will also look at those who indulge in them and who value them as great universal truths as simply absurd. Indeed, he looks at such people as a young girl looks at her doll, treating it as if it were a human being and talking to it as if it could share her thoughts.

Islam elevates people's concerns in as much as it elevates their concept of human existence and man's role in the universe. Furthermore, it provides clear and truthful answers to the questions everyone asks: Where have I come from, and why? Where do I go to when my term here is over? The Islamic answers to these questions define the true concept of existence. Man is not a unique kind of creature. He comes from where all creatures do, and he shares with them the reasons for their existence. He goes to where the Creator, in His infinite wisdom, determines. This means that the answers Islam provides for man's questions also give man a complete explanation of the universe, the interrelation between its inhabitants, its relation with man, and the bond between them all and the Creator of all.

This explanation positively reflects on human concerns in life, elevating them. Therefore, a Muslim tends to think that other people's concerns are too trivial when compared with his preoccupation and the fulfilment of his major role in life. A Muslim's life is large because it is attached to the discharge of a great mission, one that relates to the existence of the universe and has a bearing on it. It is too precious to be wasted in trivialities.

The surah issues a serious warning about what happens to those who play with vain trifles "on that day they will be irresistibly thrust into the fire of hell." (Verse 13) This is a violent image. The surah uses the Arabic word da"an, which signifies being pushed hard from behind. This suits those who spend their lives playing with trifles, unconcerned with what takes place around them. Hence, they are driven and pushed in the back until they stand at the edge of hell's fire, where they are told: "This is the fire you used to deny." (Verse 14)

At this point of utter distress, being pushed hard in the back and facing the fire in front, the unbelievers are faced with a strong rebuke that refers to their earlier denials: "So is this sorcery, or do you not see?" (Verse 15) They used to label the Qur'an as sorcery. Is the fire they are now facing also sorcery? Or is it the frightening truth? Or is it that they do not see the fire of hell in the same way as they could not see the truth of the Qur'an?

When this sarcastic rebuke is over, they are made to despair of any relief for their distress: "Burn in it! It will be the same whether you bear it with or without patience. You are being requited for what you have done." (Verse 16) Nothing is more painful to one who has to face such a calamity than to know that bearing it with patience is the same as showing no patience at all. It will continue unabated and cannot be evaded in any way. Their suffering will be the same whether they panic or take things in their stride. Furthermore, it will continue regardless of what they do now. This suffering is the requital for what they have already done. Hence it cannot be altered.