Overview

(Verses 22 - 40)

It takes only one decisive sentence of blame before the orders are issued to those whose task it is to carry them out: “Gather together all those who were bent on wrongdoing, their ilk, and all that they used to worship instead of God, and guide them all to the path of hell, but halt them a while, for they shall be asked.” (Verses 22-24) So the wrongdoers and their like are to be gathered together. Although the order is clear and decisive, it also carries much sarcasm in the expression, ‘guide them all to the path of hell.’ This is certainly a strange type of guidance, worse than going astray. Yet it is the perfect retort to their straying from the path of divine guidance. Since they did not benefit in this present world from guidance to the straight path, guidance will be given to them in the life to come, but this time to the path of hell.
 
Having been given such guidance, we then see them halted for questioning. Again the address turns to them with blame, even though it is delivered through a simple and innocent question: “How is it that you do not help one another?” (Verse 25) Why do you not support one another when you are all here and in need of any help you can get? You also have here with you the deities you used to worship. Needless to say, none of them ventures an answer.’ What follows this rhetorical questioning is a comment describing their condition: “Indeed, on that day they will be in complete submission.” (Verse 26) Both the worshippers and the worshipped are in a state of complete submission to God.
 
Once more, the sūrah picks up the narrative style, portraying them as they argue with one another: “They will turn upon one another accusingly. Some [of them] will say: You used to [whisper to us] approaching us from the right!” (Verses 27-28) This describes the normal condition of whispering, coming from the right. Thus, they blame the whisperers, saying they are responsible for their present ordeal. Those accused will immediately deny responsibility, putting it squarely on their accusers: “The others will reply: No! It was you who would not believe.” (Verse 29) It was not our whisper that took you from faith into disbelief.
 
You were not following guidance and we led you astray by whispering. Indeed, “We had no power over you.” (Verse 30) We could not impose our views on you, forcing you to follow us against your will: “but you were willing to exceed all limits.” (Verse 30) You would not abide by any limit. “Now our Lord’s word has come true against us, and we are bound to taste [the punishment].” (Verse 31) Both you and us are in the same position, deserving of God’s punishment for not heeding the warnings. You joined us because of your propensity to follow error. We did nothing to you, instead you followed us in our error: “If we led you astray, we ourselves were astray.” (Verse 32)
 
At this point, another comment is made, but this time it sounds like a sentence announced before all, making its grounds clear and revealing what they did in this world to bring about their condemnation in the next: “On that day, they all will share in the common suffering. Thus shall We deal with all the guilty ones. Whenever they were told, there is no deity other than God,’ they would turn away in arrogance, and would say: Are we to forsake our deities for the sake of a mad poet?” (Verses 33-36) A further comment carries clear censure of those who say such monstrous words: “For certain, he has brought the truth, and confirmed the earlier messengers. You will indeed taste grievous suffering, being requited only for what you used to do. Not so God’s true servants.” (Verses 37-40)