Overview (Verses 4 - 16)

A Strange Amazement
 
This initial shock is intended to awaken their hearts. Details of their arrogance then follow: They deem it strange that one from among them has come to warn them. The unbelievers say: ‘This is a sorcerer telling lies. Does he make all the gods into one God? This is indeed most strange!’ Their leaders go about saying: ‘Walk away, and hold steadfastly to your deities: this is the only thing to do. Never did we hear of a claim like this in any faith of latter days! It is all an invention. Was the message given to him alone out of all of us?” (Verses 4-8) Such is the arrogance: “Was the message given to him alone out of all of us?” And such is the hostility: “Does he make all the gods into one God?... Never did we hear of a claim like this in any faith of latter days!... This is a sorcerer telling lies. .. It is all an invention.” Amazement that God’s messenger should be human is an oft-repeated story. Since the beginning of divine messages every community took the same stance. Every new messenger was human, yet their fellow men continued to express amazement at this.
 
“They deem it strange that one from among them has come to warn them.” (Verse 4) Yet the most natural and logical thing is that the messenger who warns them should be human who thinks and feels like them: a man who appreciates what thoughts they may harbour, their weaknesses, desires, abilities and what obstacles they may encounter or influences they may fall under. When a man is given the message to warn them, he lives among them, setting a practical example for them to follow. They know that he is one of them and that they are required to follow the life system he endorses. It is not difficult for them to do so, since a man like them has set the example. Moreover, he is of their own generation, speaking their language, knowing their traditions and the way they go about their affairs. Mutual response is easily established between them. There is no thought of him being alien to them or to their lives.
 
Yet this most natural and logical situation was always the cause of amazement and the basis for levelling accusations at God’s messengers. The unbelievers simply did not appreciate the purpose behind such a choice, nor did they understand the nature of the divine message. To them, it should not provide practical leadership on the way to God; rather, it should be mysterious, full of secret, an enigma. They wanted it to be engulfed in obscurity, removed from practical life. Then they could treat it as just another legend or superstition that formed the basis of their unsound beliefs.
 
God, however, wanted something different for humanity, especially in the case of His last message, Islam. He wanted it to be the norm for human society: for it to provide a clean, pure and sublime way of life that is practical, free of mystery as also one that is easy to implement.
 
“The unbelievers say: This is a sorcerer telling lies.” They said this, discounting the possibility that God might have sent His revelations to one of them. In saying so, they hoped to turn ordinary people away from the Prophet, to cause confusion and mar the clear truth that was being stated by the man who was known for his honesty, integrity and truthfulness.
 
The plain fact is that the Quraysh elders did not for an instant believe that Muĥammad, whom they knew very well, was a sorcerer or a liar, as they alleged. Their allegations were simply propaganda tools aimed at misleading people. The Quraysh elders recognized that the truth Muĥammad preached would do away with all their privileges; privileges that relied on deception and false values. On one occasion the Quraysh elders held a conference on how to counter the effects of what the Prophet said to people, and how to turn pilgrims from other tribes away from him. It is useful to quote this again here. Al-Walid ibn al-Mughirah, a distinguished figure among the Quraysh chaired that conference:
 
In his opening address, al-Walīd said: “Now that the pilgrimage season is approaching, people will start arriving from all over the place. They must have heard about your friend [meaning the Prophet]. So you had better agree what to say when you are asked about him. We must guard against having too many opinions, particularly if they are mutually contradictory.”
 
When his audience asked his advice as to what they should say, he preferred to listen to their suggestions first. What concerned al-Walid most was that the opinion they would come out with should take account of the fact that Muĥammad was asking people to listen to the Qur’ān, God’s message, expressed in beautiful language and a powerful style. The description they would attach to Muĥammad should also account for his persuasive, eloquent argument. Descriptions like ‘fortune-teller’, ‘madman’, ‘poet’ and ‘magician’ were proposed. None was considered convincing by al-Walid, who pointed out weaknesses in each, one after the other. He told his people that what Muĥammad said was nothing like what was said by such men. When nobody could suggest anything more plausible, they asked al-Walid if he had a better suggestion.
 
He said: “What Muĥammad says is certainly beautiful. It is like a date tree with solid roots and rich fruit. Every one of these suggestions you have made is bound to he recognized as false. The least disputable one is to claim that he is a magician who repeats magic words which make a man fall out with his father, mother, wife and clan.” They all approved of al-Walid’s suggestion and set about preparing their propaganda campaign to make the pilgrims wary of Muĥammad and unwilling to meet him.
 
Such was the scheming of the Quraysh elders and such was their agreed strategy whereby they would accuse the Prophet of sorcery and lying. They said this deliberately even though they knew it was all a lie. They were fully aware that Muĥammad, (peace be upon him), was neither a sorcerer nor a liar.
 
They were also amazed at him calling on them to worship God alone, which is the most truthful statement anyone can make: “Does he make all the gods into one God? This is indeed most strange! Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is the only thing to do. Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verses 5-7)
 
The Qur’ān describes their great surprise at this basic truth: “Does he make all the gods into one God?” (Verse 5) The question is asked in such a way that makes it sound as if no one could have ever thought it possible. “This is indeed most strange!” (Verse 5) In Arabic, the sūrah uses the word ‘ujāb, which is an unusual derivative of ajib, meaning strange, to emphasize the peculiarity of the claim. The sūrah also describes the method they employed to neutralize the effects of the divine message among their people seeking to ensure that they would stick to their traditional beliefs. They implied that the new message contained something highly suspicious, and that in their high positions, they knew this and were intent on countering it: “Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is an intended design.” (Verse 6) This is not a question of religion and faith, although there is something different about it. Hence, ordinary people should attend to their business, maintain their traditions and let the leaders uncover this new plot, because it is only they who can establish what is concealed behind outward appearances. Basically, then, they sought to reassure people that they would look after their interests. This is a well known device that those in power use to divert peoples’ interest in public affairs or their searching for the truth. To allow the public to search for the truth by themselves would represent a serious threat to authority, as ultimately it leads to the exposure of false leadership.
 
The Quraysh elders also tried to deceive people by pointing to the faiths of the people of earlier revelations who had allowed superstitions to creep into their faith, diverting it from the pure concept of God’s oneness: “Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verse 7) By that time, the concept of trinity had spread among the Christians while the legend of Ezra being God’s son had infiltrated Judaism. Hence the elders specifically referred to these, saying: “Never did we hear of a claim like this in any faith of latter days!” They claimed to have never before heard anyone advocate God’s absolute oneness as did Muĥammad. Hence, it could only be fabrication.
 
Islam has always sought to purge the monotheistic faith from all traces of legend, alien elements and the deviation that affected earlier religions, because monotheism is the fundamental truth that forms the basis of all existence. Indeed, the whole universe confirms this truth, providing evidence in support of it. Moreover, unless human life is based on monotheism it cannot be sound either in its fundamentals or its details. As we consider the resistance of the Quraysh, as well as earlier communities of unbelievers, to the monotheistic principle, it is fitting that we should briefly outline its importance.
 
The unity of the general laws that operate in this universe which we behold is clear, testifying to the fact that the will that set these laws in operation must by necessity be a single will. Wherever we look around us in this universe we find this fact staring us in the face. Everything in the universe is in constant and regular movement. The atom, which is the basic unit of everything in the universe, animate or inanimate, is in motion, as it consists of electrons that move around the nucleus composed of protons just as the planets move in orbit around the sun in our own solar system, and like the galaxy composed of numerous solar systems and celestial mass rotate. All planets, the sun, and the larger galaxy move in one anticlockwise direction, from west to east. The elements which make up the earth, other planets and the stars are the same, and they are all made of atoms composed of electrons, protons and neutrons. Indeed, these are the bricks that make up all these planets and stars.
 
While all matter is made of three bricks, scientists believe that all powers: light, heat, x-rays, wireless waves, gamma rays and all types of radiation are in fact different forms of electromagnetic power. They all travel at the same speed, but the difference between them is the difference in wavelength. Matter, then, is made of three bricks, and power is in essence waves. In his special relativity theory, Einstein equates matter with energy. Experiments endorsed his claims. In recent times, an experiment endorsed it in the loudest sound ever heard in this world, produced by nuclear fission in an atom bomb.
 
Such is the unity in the make-up of the universe, as man has come to learn through physical experiment. We also know how this unity is reflected in the law of continuous motion common to all things in a coherent and balanced way so that no object interferes or collides with another. The clearest example is the countless number of planets, stars and galaxies floating in space. “Each floats in its own orbit.” (36: 40) They all testify to the truth that they are set in their respective positions in space and given their movements, dimensions and coordinates by One who is fully aware of their nature, determining all this in His overall design of this wonderful universe.
 
This brief word here about the overall unity of the universe is sufficient for it testifies that human life can only be set right on this basis. When this fact is clearly understood, people formulate a sound concept of the universe around them, their position in it, their interrelation with other beings, as also their relation with the One God and with everything else in the universe. This is exceedingly important in shaping people’s emotions and understanding of all that life entails.
 
A person who believes in God’s oneness and understands the meaning of His oneness, sets his relation with his Lord on this basis, and puts his relations with everyone and everything other than God in their respective positions. Thus, his energy and feelings are not manipulated by a host of other different deities nor are other people able to impose themselves on him.
 
A believer who knows that God, the One, is the originator of this universe deals with the universe and all that exists in it on the basis of cooperation and friendship. This gives life a taste and vitality that are totally different from that which is felt by those who do not believe in any of this.
 
Anyone who believes in the unity of the system God has set for the universe will receive His orders and legislation in a special way, knowing that the implementation of God’s law in human life will provide harmony between all that exists. This truth necessarily sets human conscience on a sound footing, giving it consistency and enlightenment. It also clarifies the bonds between man and his Creator on the one hand and between man and the universe on the other. This then has clear effects on the practical, moral, social and behavioural aspects of human life. The Qur’ān places much emphasis on the concept of God’s oneness, and persistently clarifies this and what it entails. This is particularly true in Makkan sūrahs, but it is also true in sūrahs revealed in Madinah, although the way it is presented in the latter changes so as to fit the subject matter of these sūrahs.
 
Yet this is the truth the unbelievers were most amazed at, endlessly debating this with the Prophet, and wondering at his insistence on it. They also called on people to express amazement at it, doing their utmost to turn them away from it. Indeed, they went even further, expressing amazement that the Prophet was chosen to be entrusted with God’s message to mankind: “Was the message given to him alone out of all of us?” (Verse 8) This is nothing but plain envy, a trait that motivated their hostility to his message despite their awareness that this was the truth.
 
The Qur’ān had its attraction even to the most outspoken enemies of Islam. They realized that Muĥammad spent some time every night in worship reading the Qur’ān in prayer. Therefore, protected by the cover of darkness, some of them sat just outside his house, listening to the Qur’ān being recited inside. Every one of them was on his own, thinking that no one would know about his action. One can only assume that the motivation was either to try to judge the message of Muĥammad objectively, or to learn the truth about it, or to listen to the superb literary style of the Qur’ān. As the day began to break, each one of them went back so that no one could find out about his action. Soon, the three of them: Abū Jahl himself, Abū Sufyān and al-Akhnas ibn Shariq met. There was no need to ask each other what they were doing. There was only one reason for their presence there at that particular time. Therefore, they counselled each other against such action: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.”
 
The following night they did the same, and once again they met at the break of day. Again they counselled each other against their ‘irresponsible’ action. Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they felt ashamed of themselves. One of them suggested that they should give each other their word of honour not to come again. They did so before going home.
 
Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān in his home. He asked him what he thought about what he heard Muĥammad reciting. Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him. Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocuter: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.”
 
We see clearly that nothing stopped Abū Jahl from admitting the truth with which he wrestled on three consecutive nights, being beaten every time, except his envy. He was envious that Muĥammad should have attained a position to which no one else can aspire. This was indeed the secret motivation behind those who said: “Was the message given to him alone out of all of us?” (Verse 8) They were the ones who repeatedly said: “Why was not this Qur’ān bestowed from on high on some great man of the two cities?” (43: 31) The two cities were Makkah and Ţā’if where the Arab elders and noblemen lived. Whenever they heard about a new prophet, such people sought to gain power through religion. They were thus extremely shocked and envious when God chose Muĥammad (peace be upon him), bestowing on him of His grace what He knew Muĥammad alone deserved.
 
The answer the sūrah gives to their question is laden with sarcasm and warning: “In fact they are in doubt concerning My reminder; they have not yet tasted My punishment.” (Verse 8) They had asked: “Was the message given to him alone out of all of us.” This when they doubted the very message itself and were unable to accept that it was from God, even though they realized no human being could have produced anything like it.
 
The sūrah sets aside what they said about the Qur’ān to issue them with a warning: “they have not yet tasted My punishment.” (Verse 8) It is as if the sūrah is stating that they say whatever they say because they are still safe, not having tasted anything of God’s punishment. When they do experience this, they will say nothing of it because then they will know.
 
The sūrah then comments on their wonder at God’s choice of Muĥammad to be His Messenger. It asks them whether they control God’s mercy: “Or do they own the treasures of your Lord’s grace, the Almighty, the Munificent?” (Verse 9) Do they seek to interfere with what belongs to God to decide? It is God who gives whatever He wishes to any of His servants and who withholds it from anyone He wishes. He is the Almighty whose will applies to all and cannot be resisted, and whose grace is limitless. If they find it hard to accept that God has chosen Muĥammad (peace be upon him) for his role, by what right and in what capacity can they decide how God’s favours be granted when they do not own the treasures of His grace?
 
“Or do they have dominion over the heavens and the earth and all that is between them?” (Verse 10) This is something that they do not dare to claim. It is the One who owns and controls the heavens and the earth who decides who should receive what and who should he assigned to what role. If they do not have dominion over the heavens and the earth and all that is between them, how come they interfere with the decisions of the One who has this dominion? A sarcastic and reproachful comment then follows: “Let them, then, try to ascend by all conceivable means.” (Verse 10) If that is the case, let them take control of the universe and administer the treasures of God’s grace. Let them decide who should receive such favours and who should be deprived.
 
This sarcastic remark is followed by a statement of fact describing their real status: “Whatever hosts, of any affiliation, may be raised will suffer defeat.” (Verse 11) They are no more than the remnants of a defeated army left aside. They have no ability to change or object to God’s will. The phraseology of this verse makes it hard to capture its sense in translation. The subject, ‘whatever hosts’, refers to something insignificant that no identity can be assigned to. The verbal phrase, ‘will suffer defeat’, is expressed in the Arabic original in one adjectival word, mahzūm, which suggests that defeat is an essential characteristic of such hosts and that they cannot get rid of it. This is a very true description. God’s enemies can never be in any position other than the one indicated by this Qur’ānic expression which connotes powerlessness and absolute lack of control, no matter how mighty they may appear or when they appear.
 
The sūrah gives examples of former communities who treaded the same course, and we discover that they all faced utter defeat: “Before their time, the truth was rejected by Noah’s people, the Ad, Pharaoh of the tent-pegs, the Thamūd, Lot’s people and the dwellers of the wooded dales: these were different groupings, yet each one of them accused God’s messengers of lying. Therefore, My retribution fell due.” (Verses 12-14) These communities were the Quraysh’s predecessors. All of them, including Pharaoh who built the pyramids that stand firm like tent pegs, and Shu ‘ayb’s people who dwelled in the wooded dales, rejected God’s messages. What eventually happened to these tyrannical peoples?
 
God’s retribution fell due and they were all decimated. There is nothing left of them except the ruins that tell of their defeat.
 
Such was the fate of past communities of unbelievers. As for the present ones, they are, generally, left until a blast brings about the end of life on earth just before the Day of Judgement: “These, too, have but to wait for one single blast; and it shall not be delayed.” (Verse 15) Once this blast falls due, it will not be delayed even for a short moment. It occurs at its appointed time. God has willed that this community of the last message will be given its time, and that He will not destroy it as He did past communities. This is an act of grace, but they do not appreciate this or thank God for it. On the contrary, they hasten their own punishment, asking God to give them their lot now, before the day He has appointed: “They say: Our Lord! Hasten to us our share of punishment even before the Day of Reckoning.” (Verse 16)
 
At this point the sūrah ends its reference to the unbelievers and turns instead to the Prophet. He is comforted and directed to remember what happened to earlier messengers, the hard tests they went through and the grace God bestowed on them when they proved themselves.

Overview (Verses 4 - 16)

A Strange Amazement
 
This initial shock is intended to awaken their hearts. Details of their arrogance then follow: They deem it strange that one from among them has come to warn them. The unbelievers say: ‘This is a sorcerer telling lies. Does he make all the gods into one God? This is indeed most strange!’ Their leaders go about saying: ‘Walk away, and hold steadfastly to your deities: this is the only thing to do. Never did we hear of a claim like this in any faith of latter days! It is all an invention. Was the message given to him alone out of all of us?” (Verses 4-8) Such is the arrogance: “Was the message given to him alone out of all of us?” And such is the hostility: “Does he make all the gods into one God?... Never did we hear of a claim like this in any faith of latter days!... This is a sorcerer telling lies. .. It is all an invention.” Amazement that God’s messenger should be human is an oft-repeated story. Since the beginning of divine messages every community took the same stance. Every new messenger was human, yet their fellow men continued to express amazement at this.
 
“They deem it strange that one from among them has come to warn them.” (Verse 4) Yet the most natural and logical thing is that the messenger who warns them should be human who thinks and feels like them: a man who appreciates what thoughts they may harbour, their weaknesses, desires, abilities and what obstacles they may encounter or influences they may fall under. When a man is given the message to warn them, he lives among them, setting a practical example for them to follow. They know that he is one of them and that they are required to follow the life system he endorses. It is not difficult for them to do so, since a man like them has set the example. Moreover, he is of their own generation, speaking their language, knowing their traditions and the way they go about their affairs. Mutual response is easily established between them. There is no thought of him being alien to them or to their lives.
 
Yet this most natural and logical situation was always the cause of amazement and the basis for levelling accusations at God’s messengers. The unbelievers simply did not appreciate the purpose behind such a choice, nor did they understand the nature of the divine message. To them, it should not provide practical leadership on the way to God; rather, it should be mysterious, full of secret, an enigma. They wanted it to be engulfed in obscurity, removed from practical life. Then they could treat it as just another legend or superstition that formed the basis of their unsound beliefs.
 
God, however, wanted something different for humanity, especially in the case of His last message, Islam. He wanted it to be the norm for human society: for it to provide a clean, pure and sublime way of life that is practical, free of mystery as also one that is easy to implement.
 
“The unbelievers say: This is a sorcerer telling lies.” They said this, discounting the possibility that God might have sent His revelations to one of them. In saying so, they hoped to turn ordinary people away from the Prophet, to cause confusion and mar the clear truth that was being stated by the man who was known for his honesty, integrity and truthfulness.
 
The plain fact is that the Quraysh elders did not for an instant believe that Muĥammad, whom they knew very well, was a sorcerer or a liar, as they alleged. Their allegations were simply propaganda tools aimed at misleading people. The Quraysh elders recognized that the truth Muĥammad preached would do away with all their privileges; privileges that relied on deception and false values. On one occasion the Quraysh elders held a conference on how to counter the effects of what the Prophet said to people, and how to turn pilgrims from other tribes away from him. It is useful to quote this again here. Al-Walid ibn al-Mughirah, a distinguished figure among the Quraysh chaired that conference:
 
In his opening address, al-Walīd said: “Now that the pilgrimage season is approaching, people will start arriving from all over the place. They must have heard about your friend [meaning the Prophet]. So you had better agree what to say when you are asked about him. We must guard against having too many opinions, particularly if they are mutually contradictory.”
 
When his audience asked his advice as to what they should say, he preferred to listen to their suggestions first. What concerned al-Walid most was that the opinion they would come out with should take account of the fact that Muĥammad was asking people to listen to the Qur’ān, God’s message, expressed in beautiful language and a powerful style. The description they would attach to Muĥammad should also account for his persuasive, eloquent argument. Descriptions like ‘fortune-teller’, ‘madman’, ‘poet’ and ‘magician’ were proposed. None was considered convincing by al-Walid, who pointed out weaknesses in each, one after the other. He told his people that what Muĥammad said was nothing like what was said by such men. When nobody could suggest anything more plausible, they asked al-Walid if he had a better suggestion.
 
He said: “What Muĥammad says is certainly beautiful. It is like a date tree with solid roots and rich fruit. Every one of these suggestions you have made is bound to he recognized as false. The least disputable one is to claim that he is a magician who repeats magic words which make a man fall out with his father, mother, wife and clan.” They all approved of al-Walid’s suggestion and set about preparing their propaganda campaign to make the pilgrims wary of Muĥammad and unwilling to meet him.
 
Such was the scheming of the Quraysh elders and such was their agreed strategy whereby they would accuse the Prophet of sorcery and lying. They said this deliberately even though they knew it was all a lie. They were fully aware that Muĥammad, (peace be upon him), was neither a sorcerer nor a liar.
 
They were also amazed at him calling on them to worship God alone, which is the most truthful statement anyone can make: “Does he make all the gods into one God? This is indeed most strange! Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is the only thing to do. Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verses 5-7)
 
The Qur’ān describes their great surprise at this basic truth: “Does he make all the gods into one God?” (Verse 5) The question is asked in such a way that makes it sound as if no one could have ever thought it possible. “This is indeed most strange!” (Verse 5) In Arabic, the sūrah uses the word ‘ujāb, which is an unusual derivative of ajib, meaning strange, to emphasize the peculiarity of the claim. The sūrah also describes the method they employed to neutralize the effects of the divine message among their people seeking to ensure that they would stick to their traditional beliefs. They implied that the new message contained something highly suspicious, and that in their high positions, they knew this and were intent on countering it: “Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is an intended design.” (Verse 6) This is not a question of religion and faith, although there is something different about it. Hence, ordinary people should attend to their business, maintain their traditions and let the leaders uncover this new plot, because it is only they who can establish what is concealed behind outward appearances. Basically, then, they sought to reassure people that they would look after their interests. This is a well known device that those in power use to divert peoples’ interest in public affairs or their searching for the truth. To allow the public to search for the truth by themselves would represent a serious threat to authority, as ultimately it leads to the exposure of false leadership.
 
The Quraysh elders also tried to deceive people by pointing to the faiths of the people of earlier revelations who had allowed superstitions to creep into their faith, diverting it from the pure concept of God’s oneness: “Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verse 7) By that time, the concept of trinity had spread among the Christians while the legend of Ezra being God’s son had infiltrated Judaism. Hence the elders specifically referred to these, saying: “Never did we hear of a claim like this in any faith of latter days!” They claimed to have never before heard anyone advocate God’s absolute oneness as did Muĥammad. Hence, it could only be fabrication.
 
Islam has always sought to purge the monotheistic faith from all traces of legend, alien elements and the deviation that affected earlier religions, because monotheism is the fundamental truth that forms the basis of all existence. Indeed, the whole universe confirms this truth, providing evidence in support of it. Moreover, unless human life is based on monotheism it cannot be sound either in its fundamentals or its details. As we consider the resistance of the Quraysh, as well as earlier communities of unbelievers, to the monotheistic principle, it is fitting that we should briefly outline its importance.
 
The unity of the general laws that operate in this universe which we behold is clear, testifying to the fact that the will that set these laws in operation must by necessity be a single will. Wherever we look around us in this universe we find this fact staring us in the face. Everything in the universe is in constant and regular movement. The atom, which is the basic unit of everything in the universe, animate or inanimate, is in motion, as it consists of electrons that move around the nucleus composed of protons just as the planets move in orbit around the sun in our own solar system, and like the galaxy composed of numerous solar systems and celestial mass rotate. All planets, the sun, and the larger galaxy move in one anticlockwise direction, from west to east. The elements which make up the earth, other planets and the stars are the same, and they are all made of atoms composed of electrons, protons and neutrons. Indeed, these are the bricks that make up all these planets and stars.
 
While all matter is made of three bricks, scientists believe that all powers: light, heat, x-rays, wireless waves, gamma rays and all types of radiation are in fact different forms of electromagnetic power. They all travel at the same speed, but the difference between them is the difference in wavelength. Matter, then, is made of three bricks, and power is in essence waves. In his special relativity theory, Einstein equates matter with energy. Experiments endorsed his claims. In recent times, an experiment endorsed it in the loudest sound ever heard in this world, produced by nuclear fission in an atom bomb.
 
Such is the unity in the make-up of the universe, as man has come to learn through physical experiment. We also know how this unity is reflected in the law of continuous motion common to all things in a coherent and balanced way so that no object interferes or collides with another. The clearest example is the countless number of planets, stars and galaxies floating in space. “Each floats in its own orbit.” (36: 40) They all testify to the truth that they are set in their respective positions in space and given their movements, dimensions and coordinates by One who is fully aware of their nature, determining all this in His overall design of this wonderful universe.
 
This brief word here about the overall unity of the universe is sufficient for it testifies that human life can only be set right on this basis. When this fact is clearly understood, people formulate a sound concept of the universe around them, their position in it, their interrelation with other beings, as also their relation with the One God and with everything else in the universe. This is exceedingly important in shaping people’s emotions and understanding of all that life entails.
 
A person who believes in God’s oneness and understands the meaning of His oneness, sets his relation with his Lord on this basis, and puts his relations with everyone and everything other than God in their respective positions. Thus, his energy and feelings are not manipulated by a host of other different deities nor are other people able to impose themselves on him.
 
A believer who knows that God, the One, is the originator of this universe deals with the universe and all that exists in it on the basis of cooperation and friendship. This gives life a taste and vitality that are totally different from that which is felt by those who do not believe in any of this.
 
Anyone who believes in the unity of the system God has set for the universe will receive His orders and legislation in a special way, knowing that the implementation of God’s law in human life will provide harmony between all that exists. This truth necessarily sets human conscience on a sound footing, giving it consistency and enlightenment. It also clarifies the bonds between man and his Creator on the one hand and between man and the universe on the other. This then has clear effects on the practical, moral, social and behavioural aspects of human life. The Qur’ān places much emphasis on the concept of God’s oneness, and persistently clarifies this and what it entails. This is particularly true in Makkan sūrahs, but it is also true in sūrahs revealed in Madinah, although the way it is presented in the latter changes so as to fit the subject matter of these sūrahs.
 
Yet this is the truth the unbelievers were most amazed at, endlessly debating this with the Prophet, and wondering at his insistence on it. They also called on people to express amazement at it, doing their utmost to turn them away from it. Indeed, they went even further, expressing amazement that the Prophet was chosen to be entrusted with God’s message to mankind: “Was the message given to him alone out of all of us?” (Verse 8) This is nothing but plain envy, a trait that motivated their hostility to his message despite their awareness that this was the truth.
 
The Qur’ān had its attraction even to the most outspoken enemies of Islam. They realized that Muĥammad spent some time every night in worship reading the Qur’ān in prayer. Therefore, protected by the cover of darkness, some of them sat just outside his house, listening to the Qur’ān being recited inside. Every one of them was on his own, thinking that no one would know about his action. One can only assume that the motivation was either to try to judge the message of Muĥammad objectively, or to learn the truth about it, or to listen to the superb literary style of the Qur’ān. As the day began to break, each one of them went back so that no one could find out about his action. Soon, the three of them: Abū Jahl himself, Abū Sufyān and al-Akhnas ibn Shariq met. There was no need to ask each other what they were doing. There was only one reason for their presence there at that particular time. Therefore, they counselled each other against such action: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.”
 
The following night they did the same, and once again they met at the break of day. Again they counselled each other against their ‘irresponsible’ action. Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they felt ashamed of themselves. One of them suggested that they should give each other their word of honour not to come again. They did so before going home.
 
Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān in his home. He asked him what he thought about what he heard Muĥammad reciting. Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him. Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocuter: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.”
 
We see clearly that nothing stopped Abū Jahl from admitting the truth with which he wrestled on three consecutive nights, being beaten every time, except his envy. He was envious that Muĥammad should have attained a position to which no one else can aspire. This was indeed the secret motivation behind those who said: “Was the message given to him alone out of all of us?” (Verse 8) They were the ones who repeatedly said: “Why was not this Qur’ān bestowed from on high on some great man of the two cities?” (43: 31) The two cities were Makkah and Ţā’if where the Arab elders and noblemen lived. Whenever they heard about a new prophet, such people sought to gain power through religion. They were thus extremely shocked and envious when God chose Muĥammad (peace be upon him), bestowing on him of His grace what He knew Muĥammad alone deserved.
 
The answer the sūrah gives to their question is laden with sarcasm and warning: “In fact they are in doubt concerning My reminder; they have not yet tasted My punishment.” (Verse 8) They had asked: “Was the message given to him alone out of all of us.” This when they doubted the very message itself and were unable to accept that it was from God, even though they realized no human being could have produced anything like it.
 
The sūrah sets aside what they said about the Qur’ān to issue them with a warning: “they have not yet tasted My punishment.” (Verse 8) It is as if the sūrah is stating that they say whatever they say because they are still safe, not having tasted anything of God’s punishment. When they do experience this, they will say nothing of it because then they will know.
 
The sūrah then comments on their wonder at God’s choice of Muĥammad to be His Messenger. It asks them whether they control God’s mercy: “Or do they own the treasures of your Lord’s grace, the Almighty, the Munificent?” (Verse 9) Do they seek to interfere with what belongs to God to decide? It is God who gives whatever He wishes to any of His servants and who withholds it from anyone He wishes. He is the Almighty whose will applies to all and cannot be resisted, and whose grace is limitless. If they find it hard to accept that God has chosen Muĥammad (peace be upon him) for his role, by what right and in what capacity can they decide how God’s favours be granted when they do not own the treasures of His grace?
 
“Or do they have dominion over the heavens and the earth and all that is between them?” (Verse 10) This is something that they do not dare to claim. It is the One who owns and controls the heavens and the earth who decides who should receive what and who should he assigned to what role. If they do not have dominion over the heavens and the earth and all that is between them, how come they interfere with the decisions of the One who has this dominion? A sarcastic and reproachful comment then follows: “Let them, then, try to ascend by all conceivable means.” (Verse 10) If that is the case, let them take control of the universe and administer the treasures of God’s grace. Let them decide who should receive such favours and who should be deprived.
 
This sarcastic remark is followed by a statement of fact describing their real status: “Whatever hosts, of any affiliation, may be raised will suffer defeat.” (Verse 11) They are no more than the remnants of a defeated army left aside. They have no ability to change or object to God’s will. The phraseology of this verse makes it hard to capture its sense in translation. The subject, ‘whatever hosts’, refers to something insignificant that no identity can be assigned to. The verbal phrase, ‘will suffer defeat’, is expressed in the Arabic original in one adjectival word, mahzūm, which suggests that defeat is an essential characteristic of such hosts and that they cannot get rid of it. This is a very true description. God’s enemies can never be in any position other than the one indicated by this Qur’ānic expression which connotes powerlessness and absolute lack of control, no matter how mighty they may appear or when they appear.
 
The sūrah gives examples of former communities who treaded the same course, and we discover that they all faced utter defeat: “Before their time, the truth was rejected by Noah’s people, the Ad, Pharaoh of the tent-pegs, the Thamūd, Lot’s people and the dwellers of the wooded dales: these were different groupings, yet each one of them accused God’s messengers of lying. Therefore, My retribution fell due.” (Verses 12-14) These communities were the Quraysh’s predecessors. All of them, including Pharaoh who built the pyramids that stand firm like tent pegs, and Shu ‘ayb’s people who dwelled in the wooded dales, rejected God’s messages. What eventually happened to these tyrannical peoples?
 
God’s retribution fell due and they were all decimated. There is nothing left of them except the ruins that tell of their defeat.
 
Such was the fate of past communities of unbelievers. As for the present ones, they are, generally, left until a blast brings about the end of life on earth just before the Day of Judgement: “These, too, have but to wait for one single blast; and it shall not be delayed.” (Verse 15) Once this blast falls due, it will not be delayed even for a short moment. It occurs at its appointed time. God has willed that this community of the last message will be given its time, and that He will not destroy it as He did past communities. This is an act of grace, but they do not appreciate this or thank God for it. On the contrary, they hasten their own punishment, asking God to give them their lot now, before the day He has appointed: “They say: Our Lord! Hasten to us our share of punishment even before the Day of Reckoning.” (Verse 16)
 
At this point the sūrah ends its reference to the unbelievers and turns instead to the Prophet. He is comforted and directed to remember what happened to earlier messengers, the hard tests they went through and the grace God bestowed on them when they proved themselves.