Overview

Prologue

This sūrah, a Makkan revelation, tackles the main themes of faith: belief in God’s oneness, the revelation of the Qur’ān and the truth of resurrection. The sūrah also provides the correct view of a number of essential values related to these themes. It makes clear that faith and good action, rather than wealth and offspring, form the basis of the ultimate judgement by God. It clearly states that no power can protect anyone against God’s punishment and no intercession is of any use unless He approves it.

The main emphasis in the sūrah is on the question of resurrection and reward, as well as God’s limitless, comprehensive and accurate knowledge. These two closely intertwined topics are raised time after time, in a variety of styles and approaches, and are diffused through the sūrah from start to finish. Thus on resurrection we have: “The unbelievers say: ‘Never shall the Last Hour come upon us!’ Say: ‘Yes, by my Lord, it shall most certainly come to you.’’’ (Verse 3) And on reward the sūrah makes this early statement: “He may reward those who believe and do righteous deeds. It is they who shall have forgiveness and generous provisions.” (Verse 4)

This same theme is raised again a little later on: “The unbelievers say: Shall we point out to you a man who will tell you that, when you have been utterly torn into pieces, you shall he restored to life in a new act of creation? Has he invented a lie about God, or is he a madman?’ No! It is those who do not believe in the life to come who shall be suffering torment as they have gone far in error” (Verses 7-8)

The sūrah also portrays a number of scenes from the Day of Judgement, showing how unbelievers are rebuked for their rejection of the truth as well as images of the punishment they used to deny or express strong doubts about: “If only you could see how the wrongdoers shall be made to stand before their Lord, hurling reproaches at one another. Those of them who were weak on earth will say to those who had deemed themselves mighty: ‘Had it not been for you, we would certainly have been believers.’ The ones who deemed themselves mighty will say to those who were weak: ‘Was it we who prevented you from following right guidance after it had been given you? No. It was you who were guilty’ Those who were weak will reply to those who deemed themselves mighty: No. It was your scheming, night and day, ordering us to disbelieve in God and to set up equals to Him.’ When they see the punishment awaiting them, they will all harbour utter and unmitigated remorse. We shall put chains round the necks of the unbelievers. Are they to be requited for anything other than what they did?” (Verses 3 1-33)

Again such scenes are portrayed at various places in the sūrah, including its conclusion: “If you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby. They will say: ‘We do believe in it,’ but how could they attain it from so far away, seeing that they had at first denied it all. They used to cast scorn from far away on what is imperceptible. A barrier will be set between them and all that they desire, just as was done with their kind before. They were lost in perplexing doubt.” (Verses 51-54)

On the theme of God’s knowledge and its extent and fullness, we read at the outset: He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them.” (Verse 2) And in a comment on those who deny the Day of Judgement, the sūrah says: “Say: ‘Yes, by my Lord, it shall most certainly come to you. It is He who knows all that lies beyond the reach of human perception. Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book.” (Verse 3) This is further confirmed towards the sūrah’s end where it states: “Say: My Lord hurls forth the truth. He has full knowledge of all that is beyond the reach of people’s perception.” (Verse 48)

On the theme of God’s oneness, the sūrah begins with praising God “to whom belongs all that is in the heavens and the earth; and to Him will be due all praise in the life to come. He is truly wise, All-Aware.” (Verse 1) The sūrah again challenges them with regard to the deities they allege to be God’s partners: “Say: Call upon those whom you imagine to be partners with God. They do not have even an atom’s weight of authority either in the heavens or the earth, nor have they any share in either, nor does He have any helper from among them.” (Verse 22)

In one of the scenes it portrays of the Day of Judgement, the sūrah refers to their worship of angels and jinn: “On the day He gathers them all together, He will say to the angels: ‘Was it you that these people worshipped?’ They will answer: ‘Limitless are You in Your glory! You alone are our patron, not they. In fact they worshipped the jinn and most of them believed in them.” (Verses 40-41) It refutes their ideas about intercession by the angels on their behalf: “Before Him, intercession is of no avail, except by one to whom He may have granted permission. When the terror is lifted from their hearts, they will ask [one another]: ‘What has your Lord ordained?’ They will answer: ‘The truth. He is the Most High, the Supreme.” (Verse 23) In connection with their worship of the jinn mention is made of Solomon and how the jinn were placed in his service. It highlights the fact that they were unable to realize that he was dead: “When We decreed his death, nothing showed them that he was dead except an earthworm that gnawed away at his staff And when he fell to the ground, the jinn saw clearly that, had they understood the reality which was beyond [their] perception, they would not have remained in humiliating servitude.” (Verse 14)

On the theme of the revelation of God’s message, the sūrah reports: “The unbelievers say: We will never believe in this Qur’ān, nor in any earlier revelations.” (Verse 31) “When Our revelations are recited to them in all their clarity, they say: ‘This is but a man who wants to turn you away from what your forefathers worshipped.’ They also say: ‘This is nothing but an invented falsehood’ Furthermore, when the truth comes to them, the unbelievers will say: ‘This is just plain sorcery.” (Verse 43) The sūrah issues a decisive reply: “Those who are endowed with knowledge are well aware that what has been revealed to you by your Lord is indeed the truth, and that it guides to the way that leads to the Almighty, the One to whom all praise is due.” (Verse 6) “We have sent you to all mankind so that you bring them good news and give them warning; but most people do not understand” (Verse 28)

On the question of the values to be applied, the sūrah proffers the following verses: “Whenever We sent a warner to any community, those of them who lived in luxury said: ‘We do not believe in the message with which you have been sent.’ They also say: ‘Richer than you are we in wealth, and we have more children. We certainly are not going to be made to suffer.’ Say: My Lord gives in abundance, or gives in scant measure, to whomever He wills; but mos t people do not understand’ It is neither your riches nor your children that can bring you nearer to Us: only he who believes and does what is right [comes near to Us]. To these multiple reward will be given for all that they have done. They will dwell in safety in the mansions of paradise; whereas all who strive against Our revelations, seeking to defeat their purpose, shall be given over to suffering.” (Verses 34-38) The sūrah gives some historical examples, citing David and his household who demonstrated their gratitude for God’s favours and contrasting this with the people of Sheba who were totally ungrateful. What happened to both communities was well known, confirming God’s promises and warnings.

All Makkan sūrahs tackle these topics, but in each sūrah they are portrayed against a special cosmic background. Indeed, this theme is accompanied by diverse influences that we feel to be new each time. The background in the present sūrah is the wide space of the heaven and earth, the awesome, unfathomable realm that lies beyond the reach of our perception, the limitless plateau where the gathering takes place on the Day of Judgement, the inner depths of the human soul, and a number of amazing historical scenes. Each has its clear message for our hearts, ensuring we remain alert. At the very beginning of the sūrah we are introduced to this broad universal expanse and God’s limitless knowledge: “He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them... The unbelievers say: Never shall the Last Hour come upon us!’ Say: ‘Yes, by my Lord, it shall most certainly come to you. It is He who knows all that lies beyond the reach of human perception. Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book.” (Verses 2-3)

Those who deny resurrection and the hereafter are warned against great celestial catastrophes: “Do they not consider how much of the sky and the earth lies open before them and how much lies hidden from them? If We so willed, We could cause the earth to swallow them, or cause fragments of the sky to fall upon them. In all this, there is a sign for every servant of God turning to Him in repentance.” (Verse 9) On the other hand, those who worship angels or jinn are faced with an awesome scene: “Before Him, intercession is of no avail, except by one to whom He may have granted permission. When the terror is lifted from their hearts, they will ask [one another]: ‘What has your Lord ordained?’ They will answer: ‘The truth. He is the Most High, the Supreme.’“ (Verse 23) Alternatively, they are placed face to face with the angel on the Day of Resurrection when no argument or ambiguity is allowed: “On the day He gathers them all together, He will say to the angels: Was it you that these people worshipped?” (Verse 40)

Those who denied the Prophet Muĥammad, accusing him of fabricating lies or alleging that he was mad are put before their own nature when it is free of alien influences: “Say: I counsel you one thing: stand before God, in pairs or singly, and think: there is no madness in your Companion [Muĥammad]. He is only a warner to you of awesome suffering to come.” (Verse 46)

Thus the sūrah takes our hearts to such horizons and brings into play some inspiring influences. Finally, it concludes with a powerful scene of the Day of Judgement.

Praise of God forms the beginning of the sūrah, identifying some of His attributes, such as having dominion in the heavens and earth, receiving praise in the hereafter, wisdom and full knowledge of all that takes place in the universe. It also mentions the unbelievers’ denial of the Last Hour and God’s emphatic reply that it will certainly come. Again the sūrah states that not an atom’s weight in the whole universe escapes God’s knowledge, which will ensure that God’s requital o all, believers and unbelievers, will be based on accurate and full knowledge of all situations and circumstances. In this early part, the sūrah states that those who are endowed with wisdom confirm that what God has revealed to His Messenger is the truth. It states that the unbelievers find the idea of resurrection strange, refuting their arguments and telling them that they suffer as a result of being far in error. It warns them that they could be swallowed up by the earth or that the skies could fall apart on them. On this note, the first part of the sūrah ends.

The second part highlights some aspects of the history of David and his household, who were all very grateful for God’s favours. God placed at the command of David and Solomon numerous powers, and they acknowledged God’s favours, taking no personal pride in them. One of these powers was the Jinn who are worshipped by some idolaters. They often consulted such Jinn over questions relating to the realm beyond our perception, but the Jinn know nothing of this realm. In Solomon’s story, as related in this sūrah, the Jinn continued to do some hard and menial jobs for him even after his death, of which they continued to be unaware. Contrasted with this gratitude for God’s favours, is that of total ingratitude as represented by the people of Sheba. Therefore, “We caused them to become a tale, and scattered them throughout the land.” (Verse 19) They deserved this end because they did Satan’s bidding, even though he had no power over them. In other words, they willingly allowed him to lead them astray.

The third part challenges the idolaters to invoke their alleged deities, and tells them that these “do not have even an atom’s weight of authority either in the heavens or the earth, nor have they any share in either, nor does He have any helper from among them.” (Verse 22) None of these false deities can intercede with God on anyone’s behalf, not even if they were angels, for angels stand in awe of God, do His bidding and do not talk until they are reassured. As instructed, the Prophet asks them who provides their sustenance out of the heavens and the earth, when it is God who has dominion over both? He, and no one else, provides for them and for all other creatures. The Prophet then leaves the matter between himself and them to God for judgement. This part of the sūrah ends with a similar challenge to that with which it began: “Say: Show me those whom you allege to be partners with Him. Nay! He alone is God, the Almighty, the Wise.’“ (Verse 27)

Together the fourth and fifth parts tackle the question of the revelation of God’s message and the unbelievers’ attitude towards it. They speak about how the affluent view every call to faith, and how they show pride in their wealth and children. These two parts establish the fact that faith and good actions are the basic criteria for reward. Several scenes are shown here of the different fates of the believers and unbelievers, in which we see the leaders disowning their followers and the angels disassociating themselves from those who worshipped them. In between these scenes, the sūrah calls on the unbelievers to resort to their own nature, seeking its answers free from all the fuss they create about God’s Messenger. It reminds them that they have no evidence for the accusations they level at him, when he asks them for no reward and tells them no lie. Each of these two parts is concluded with a scene from the Day of Resurrection. Then, finally, the sūrah ends with a run of short verses that are characterized by a powerful, fast rhythm: “Say: My Lord hurls forth the truth. He has full knowledge of all that is beyond the reach of people’s perception.’ Say: ‘The truth has now come. Falsehood neither creates anything new, nor restores anything.’ Say: ‘Were I to go astray, I would but go astray to the loss of myself But if I am on the right path, it is through what my Lord reveals to me. He is All-Hearing, ever-near’ If you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby.” (Verses 48-51)

Overview (Verses 1 - 3)

Where Praise is Due 

This sūrah, which speaks at length about the idolaters who associated partners with God, denied His Messenger, doubted the hereafter and dismissed the idea of resurrection, begins with praising God. All praise is due to Him for being God, even though no human being utters a word of praise addressed to Him. He is praised by the universe and all creation, even though some human beings take a different attitude.

Coupled with this is God’s attribute of being the Sovereign of the universe. No one has any portion of heaven or earth: He alone owns all there is. This is the central issue of faith: God’s oneness.

“To Him will be due all praise in the life to come.” (Verse 1) All the praise offered by all His servants, including those who disbelieved in Him in this life or associated partners with Him as a result of being led astray, will converge in the life to come and be addressed totally and purely to Him. “He is truly Wise, All-Aware.” (Verse 1) Whatever He does is based on wisdom. Indeed, He conducts the affairs of this life and the Next, and the affairs of the entire universe in perfect wisdom. Moreover, He is aware of everything that takes place, and His knowledge is full, accurate and absolute.

The sūrah gives us a notion of God’s knowledge, portrayed against the background of heaven and earth: “He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them.” (Verse 2) This is a vast image drawn in a few simple words, painting an amazing multitude of things, motions, sizes, shapes, forms and meanings that go beyond any imagination. Should all the people on earth spend their entire lives monitoring and recording what takes place in just one moment of the things mentioned in the verse, they would not be able to do so. How many things go into the earth in such a moment? How many leave it? And how many come down from the sky or go up into it?

Consider what goes into the earth: the seeds that are buried in the ground, the worms, insects, crawling creatures, drops of rain, gases, electrical rays... all poured into every corner of this vast earth, yet God’s eye watches them all. Then look at what comes out of it: plants shooting out, springs gushing forth, erupting volcanoes, emanating gases, crawlers and insects leaving their underground homes. How many countless things do we see and know about that come out of the earth and how many countless others we do not see or know about?

Reflect also on what comes down from the skies: drops of rain, comets, meteors, rays that burn or give light, divine orders, acts of grace that favour certain creatures while benefiting the whole universe, and also provisions God grants to His servants in plentiful or measured quantities. Then turn over in your mind what goes up into the sky: the breathing of humans, animals and plants, as well as other creatures only known to God, and supplications, uttered aloud or in secret, heard only by God. How many a soul of creatures known or unknown to us is gathered and rises to God; how many an angel ascends to carry out God’s order; how many drops of seawater evaporate and rise into the atmosphere; how many molecules of gas emanate from all type of creatures? How much of all this takes place in one moment? How much can human knowledge record of what happens of all this even should they devote all their lives to monitoring and recording it all? Yet God’s knowledge reckons all this up, in all places and at all times, as well as all human thoughts, feelings, actions and movements. But God nevertheless gives us our privacy and forgives us our shortcomings: “He is the Merciful, the truly Forgiving.” (Verse 2) Just one Qur’ānic verse like the present one is sufficient to prove that this Qur’ān could not have been written by a human being. By nature, such descriptions do not occur to any person, nor does human nature contemplate matters in this way. That such a comprehensive vision is provided in one simple touch reflects the superiority of God’s style.

The sūrah then mentions the unbelievers’ denial of the inevitability of the Last Hour, even though they are totally unaware what tomorrow will bring. That it will come is certain; it is necessary so that both those who do good and those who do evil should receive their fair reward: The unbelievers say: ‘Never shall the Last Hour come upon us!’ Say: ‘Yes, by my Lord, it shall most certainly come to you. It is He who knows all that lies beyond the reach of human perception. Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book, (Verse 3) The unbelievers deny the life to come because they do not understand God’s wisdom. In His infinite wisdom, He does not let people do what they please, whether good or evil, and then leave them at that, without giving reward to the doers of good and requiting those who do otherwise. He has informed us, through His messengers, that He leaves the reward in full or in part to the Day of Judgement. Therefore, all those who understand His wisdom with regard to His creation realize that the life to come is essential for the fulfilment of God’s promise. The unbelievers, however, are oblivious of divine wisdom. Hence, they impolitely say: “Never shall the Last Hour come upon us.” (Verse 3) Hence the emphatic retort: “Yes, by my Lord, it shall most certainly come to you.” They have no knowledge of what is beyond their world, but they nevertheless are quick to assert something of which they have no knowledge. Yet the one confirming this is the One “who knows all that lies beyond the reach of human perception.” (Verse 3) What He states is the truth. Furthermore, this truth is simple, complete and based on sound and true knowledge.

Once more God’s knowledge is portrayed against a similarly universal background testifying once more to the Originator of the Qur’ān. Such thoughts simply do not occur to human minds: “Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book.” (Verse 3) Such images do not occur in ordinary prose or poetry. When people describe knowledge as complete, comprehensive and accurate, they do not paint such a captivating universal image, ‘Not an atom’s weight in the heavens or the earth escapes Him; nor- is there anything smaller or larger...’ I have never seen in human language any attempt to draw such a picture. This is a description by God of His own knowledge, using human language in a way humans do not use it. Thus the Muslims’ own concept of God is set on a nobler level. The nearest meaning of the phrase, recorded in a clear book,’ is that God’s knowledge takes note of everything, including the tiniest of atoms and what is even smaller.

It is useful to reflect a little on the point raised by use of the wording: “Not an atom’s weight... nor is there anything smaller.” Until recently, it was universally accepted that the atom is the smallest thing. Now that it has been possible to cause atomic diffusion, man has learnt that the atom is comprised of a number of other elements. All glory to God who teaches His human servants, at a time of His choosing, what He wishes them to learn of His inner attributes and the secrets of His creation.