Overview

(Verses 20 - 28)

Both Jinn and Human

Having completed its account of what the jinn said about the Qur'an, and their total amazement at its discourse, the stirah now addresses the Prophet in a decisive tone, requiring him to deliver his message and to make it clear that once he has done so, he has no say in what happens afterwards. He is to make clear that he has no knowledge whatsoever of the world beyond, or of how people fare. This address carries an overtone of sorrow and sadness that particularly suits its seriousness and decisive manner:

Say: 'I invoke my Lord alone, and I associate no partners with Him.' Say: 'It is not in my power to cause you harm or to set you on the right course.' Say: No one can ever protect me from God, nor can I ever find a place to hide from Him. My task is only to deliver what I receive from God and His messages. 'Whoever disobeys God and His Messenger will have the fire of hell, where they will abide for ever. When they see what they have been promised, they will realise who has the lesser help and is smaller in number. Say: 'I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him, to know that they have delivered their Lord's messages. He has full knowledge of all they have. He takes count of everything.' (Verses 20-28)

You, Muhammad! Say it to all people: "I invoke my Lord alone, and I associate no partners with Him." (Verse 20) Coming after the jinn's statement, "We shall never associate partners with our Lord," this declaration acquires special effect. It is the same words, declared by jinn and humans. These unbelievers who do not share in it break away from all worlds.

No Help from Anyone

"Say: It is not in my power to cause you harm or to set you on the right course." (Verse 21) The Prophet is commanded to disclaim any of God's qualities and attributes. It is God alone who must be worshipped, without partners, and He alone who can cause harm and bring benefit. The verse contrasts harm with being on the right course,' which means following divine guidance. This was clearly expressed by the jinn earlier:

"We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right." (Verse 10) Thus, the two statements have the same drift and are almost identical in their wording. This is deliberate. It is also a frequently used structure in the Qur'an where we always see such complementarity between a story and the Qur'anic comments on events.

Thus the jinn, who are often thought to be able to cause harm and bring about benefit, and the Prophet disclaim any such ability. It all belongs to God alone. The divine faith makes this absolutely clear, with no possibility for confusion.

"Say: No one can ever protect me from God, nor can I ever find a place to hide from Him. My task is only to deliver what I receive from God and His messages." (Verses 22-23) This is indeed frightening. It fills our hearts with the seriousness of advocating the divine message. The Prophet is commanded to declare this great truth stating that he himself has neither protection nor hiding place unless he discharges his task, fulfils his trust and delivers his message. This is his only safe resort. The message itself does not belong to him; his only task is to deliver it, which he must fulfil. It is required of him by God Himself, and unless he meets this requirement, he will have nowhere to go and no help from anyone.

How serious! How frightening! Advocating God's message is not something one volunteers to do; it is a serious assignment that must be fulfilled, because it is given by God Almighty. Its motive is not the pleasure one finds in presenting guidance and goodness to people; it is a command given from on high which cannot be shirked. Nor can one show any hesitation in the matter.

"Whoever disobeys God and His Messenger will have the fire of hell, where they will abide forever. When they see what they have been promised, they will realise who has the lesser help and is smaller in number." (Verses 23-24) There is a warning here, both implicit and explicit, given to everyone who receives this order and disobeys it. If the unbelievers are content with their power and numbers, comparing their strength to that of Muhammad and his few followers, they will come to know when they see what they have been promised, either in this life or in the life to come, which of the two parties is weaker and will end up the loser. Again, we note how this comment echoes the earlier one made by the jinn: "We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right." (Verse 10)

Limited Knowledge

The Prophet is also commanded to disclaim any knowledge of the world beyond human perception: "Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term." (Verse 25)

In summary, then, this message does not belong to the Prophet; he has no say in it other than to deliver it as he is commanded. Only this will bring him safety. Likewise, the punishment the unbelievers are threatened with also belongs to God and the Prophet has no say in it, nor does he know when it will take place. It may be close at hand or it may be deferred by God to a time of His own choosing. This applies to punishment both in this life and in the life to come. All this is known only to God. The Prophet has no say here whatsoever, not even knowing its timing. It is to God that such knowledge of the world beyond belongs: "He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone." (Verse 26) The Prophet has neither title nor position, other than that of being God's servant. This is his title and his highest position. The Islamic concept is thus stated in all clarity, free of any confusion. The Prophet is given the order to state his position and he does so without hesitation: "Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone." (Verses 25-26)

There is only one exception. God may inform His messengers of something that belongs to this world beyond, within the limits that help them to deliver His message to people. Indeed, all that He reveals to them is part of His knowledge which He imparts to them at a certain point in time and within certain limits. He observes them and looks after them as they deliver His messages. The Prophet is commanded here to declare this exception in a very serious way: "except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him, to know that they have delivered their Lord's messages. He has full knowledge of all they have. He takes count of everything." (Verses 27-28) Those messengers whom God chooses to deliver His message are given some information that belongs to the world beyond human perception. They are, for example, given revelation, its subject matter, method, the angels imparting it, its source and its preservation in the guarded tablet, as well as all that is related to what their messages contain. Prior to giving them such information, it was all there, in the realm that lies beyond human perception.

At the same time, these messengers are surrounded by watchers and guards to protect them. They protect them from Satan's whispers and attempts to derail their efforts, from personal promptings and aspirations, from human weaknesses, forgetfulness, deviation and all other shortcomings that may affect a messenger and disrupt his work. The notion is also a frightening one, "He then sends watchers to walk before and behind him." (Verse 27) This describes the careful, complete and permanent monitoring of the messenger as he goes about his great task, delivering his message. This monitoring has a purpose: "to know that they have delivered their Lords messages." (Verse 28) God certainly knows this. What is meant here is that the messengers fulfil their assignments and that this brings about their fulfilment in the practical world.

"He has full knowledge of all they have." (Verse 28) Everything in their hearts and lives, everything around them is known to Him; nothing escapes. "He takes count of everything." (Verse 28) This is not though limited to just the messengers; it applies to all things: they are all counted up, which signifies the most accurate type of knowledge.

Just imagine this situation: God's Messenger is surrounded by guards and watchers, with God's knowledge already having counted all he has and all that is around him. He receives the command as a soldier who has no option but to comply. He goes about his task but he is not left to himself, to suffer from his own weaknesses or desires. What he likes or dislikes is not allowed to affect him. The whole matter is one of complete seriousness and careful monitoring. He knows all this and moves along his way, turning neither here nor there, because he knows that he is constantly watched by the most alert of guards. It is a situation that draws much sympathy for God's Messenger. It also fills us with awe when we consider the seriousness of it all.

This very awesome note brings the surah to its conclusion. It began with a feeling of awe and amazement that is clearly noticeable in the long discourse about the jinn. In no more than 28 verses, the surah outlines a large number of truths that are part of the Islamic faith. They are essential in the formulation of the clear and balanced vision a Muslim must have, leaning towards no extreme. It keeps all doors to knowledge open, leaving no room for delusion or superstition.

Especially true is the statement delivered by the group of jinn that listened to the Qur'an: "We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it." (Verses 1-2)