This is the last passage of this sūrah which showed us first a number of God’s universal laws that testify to the oneness of the Creator. It then showed us God’s law in sending messengers to advocate a message testifying to the unity of the community of believers and their single faith. Now the sūrah gives us a scene of the Last Hour and its signs. We see here the destiny of those who associate partners with God as well as the destiny of those alleged partners. God is seen as the Lord of all who conducts the affairs of the entire universe. Following this, we have two statements: the first establishes the rule that governs who inherits the earth, while the second shows God’s grace bestowed on all worlds in the form of sending His final Messenger, Muhammad (peace be upon him).

At this point, the Prophet is ordered to leave the unbelievers alone to face their destiny which will be determined by God. The Prophet seeks God’s help to face their opposition and ridicule, as well as their indulgence in idle pleasures when the Day of Reckoning is so near.

The followers of all God’s messengers belong to one community, sharing the same faith and the same beliefs. The basis on which this community is built is the belief in God’s oneness, which is testified to by universal laws. It is the central, unchanged belief advocated by all messengers, right from the very beginning to the last and final message. As new messages were given, certain details were added to the code of living that should be established on the basis of this central belief. These additions suited the abilities and development of each community and each new generation.

They responded to the increased richness of human experience which makes new generations able to fulfil new types of legislation, meeting their increased needs and responding to their social and material advancement.

Despite the fact that the followers of all messengers constitute a single community, and despite the fact that all divine messages share the same basis, those followers divided themselves into factions. Each group took a portion and went away, allowing controversy to stir between them, and thus leading to division and hostility.

Indeed this happened among the followers of a single messenger, with some eager to kill others in the name of the faith, which they all shared.

They have divided themselves into factions in this life, but they will all return to God in the life to come: “Yet to Us shall they all return.” (Verse 93) The end is with Him, when they will face the reckoning and He requites them for what they do in this present life.

“Whoever does righteous deeds and is a believer withal, his endeavour shall not be lost: We shall record it in his favour.” (Verse 94) This is the law of action and reward. No one shall suffer any loss of any good deed based on faith. All such deeds are recorded with God who never loses sight of anything.

It is essential that good action should be based on true faith in order to have its true value and to flourish. Moreover, good action is necessary so that faith can yield its fruits and prove its existence.

Faith is the central basis of life, because it provides true and real contact between man and the universe. Indeed faith is the bond that ties the universe and all living creatures to their only Creator. It outlines the single law that operates in the universe by God’s will. No structure can be raised without a basis or a foundation. When we say that good action is the edifice, it has to stand upon a firm foundation, which is faith. Otherwise, it collapses.

Good action is the fruit of faith which proves its active presence in man’s conscience. Islam in particular is an active faith: once it establishes its roots in man’s conscience, it manifests itself in good action. It is like a ripe fruit pointing to the roots stretching below the surface.

Hence, the Qur’ān always associates faith with good deeds, whenever it mentions deeds and their reward. There is no reward for a belief that remains idle, motivating no good action. Nor is there any reward for action that is cut off from its roots of faith. A good action that is not based on faith is a mere coincidence, because it is not related to a well defined system or a consistent law. It is merely a whim that does not stem from the right motivation. The right motivation is faith in God who is pleased with good action, because it provides the means to build a sound structure in this universe and the means to achieve the excellence that God wants for this present life.

We are then presented with a scene of the Day of Resurrection, starting with a sign that signals its approach. This sign is the opening of the gates for Gog and Magog:

When Gog and Magog are let loose and swarm down from every corner, when the true promise draws close [to its fulfilment], staring in horror shall be the eyes of the unbelievers, [and they will exclaim:] ‘Oh, woe to us! Of this we were indeed heedless.

We have assuredly done wrong.’ (Verses 96-97)

When we discussed the account given in Sūrah 18, The Cave, of Dhu’l-Qarnayn and its reference to Gog and Magog, we said that the true promise of the hereafter may have already drawn close to its fulfilment when the Tartars swarmed eastwards to destroy states and empires. Indeed at the time of the Prophet himself, the Qur’ān states clearly: “The Last Hour has drawn close.” (54: 1) Nevertheless, its drawing close does not specify a particular time when it will actually take place. To God, time is totally different from our own calculation of days, months and years.

What is intended here is to describe what happens on that day when it actually arrives, and to introduce it with a miniature scene of what is familiar to human beings. This is the scene of Gog and Magog being let loose, and their swarming down from every corner in a fast moving image. The Qur’ān often uses notions that are familiar to man and elevates these to draw scenes of the hereafter.

The scene portrayed here stresses the element of surprise that takes the onlookers:

Thus, “staring in horror shall be the eyes of the unbelievers.” (Verse 97) They shall not wink because of the great horror that has taken them by surprise. The text uses inversion here to bring forward the actual stirring in order to provide added emphasis.

The sūrah does not go on to describe their condition further. Instead, it shows them speaking to give more life to the scene: “Oh, woe to us! Of this we were indeed heedless.

We have assuredly done wrong.” (Verse 97) This is the cry of one in utter distress. He is at a total loss, his eyes are stirring and he invokes a curse upon himself, acknowledging his past errors, and repents when repentance is no longer of any use.

When this confession is made in such shock, the final verdict is announced. It cannot be changed: “You and all that you were wont to worship instead of God are but the fuel of hell: that is what you are destined for.” (Verse 98)

The style employed here shows them as if they are now facing the ultimate reckoning, being taken to hell together with their worshipped idols. They are practically thrown in it mercilessly, as though they are small pebbles and hell is being stoned with them. At this moment, they are shown the falsity of their claims that these were deities. The proof is seen in that very scene: “If those [objects of your worship] had truly been divine, they would not have been destined for it.” (Verse 99) This is logical proof taken from a scene showing them, while they are still in this life, something that takes place in the hereafter. The sūrah then goes on to show them actually in hell, describing their abode and conditions in it. They are in a state that deprives them of their receptive faculties: “But there all shall abide. There they will be groaning with anguish, and bereft of hearing.” (Verses 99-100)

Having drawn a strong image showing the end of the universe and all living creatures, the sūrah now makes clear the divine law that determines who inherits the earth. In the end it is God’s righteous servants who will be the masters of the earth.

The two scenes are interlinked: “We wrote in the Psalms, after the Reminder [given to Moses] that ‘the righteous among My servants shall inherit the earth.’” (Verse 105)

As it is given in Arabic, this verse may be read in two ways. The first considers the Psalms as certain scriptures given in particular to the Prophet David (peace be upon him). In this case, the reminder’ is a reference to the Torah which was revealed earlier than the Psalms. The other reading makes of the term zabūr a description of every revealed book, which is a portion of the original book recorded in the guarded Tablet, which in this case would be what the word ‘reminder’ refers to. This Tablet, thus, represents the complete version and the final authority to which all divine laws refer.

Be that as it may, the statement, ‘We wrote in the Psalms, after the Reminder,’ is made here to explain the established rule God has put into operation concerning the succession to the earth. This means that ‘the righteous among My servants shall inherit the earth.’ But what does this inheritance entail, and who are the righteous among God’s servants?

God gave the earth to Adam so that he could fulfil his charge of building the earth, setting it on its right course so it could develop. This included utilization of its resources and treasures, and the exploitation of its apparent and concealed potentials so as to attain the highest possible standard that could be reached.

God set out a complete code or way of life for mankind to implement in their life on earth. This is based on faith and good action. God’s final message includes a detailed account of this way of life, together with laws that ensure its freedom from distortion and which provide balance and harmony in its every step.

This code does not make the development of the earth and the use of its resources and utilization of potentials an aim in itself. It should rather be coupled with taking good care of man’s conscience, so that man attains the highest standard he is capable of achieving. It protects man from sinking to the level of animals in the midst of a blooming material civilization. There must be no drop in the human side of man’s life while great strides are made in the exploitation of apparent and latent resources.

On the way to achieving such balance and harmony the scales may tilt one way at one time and the other on a different occasion. It may happen that tyranny prevails, or that power may be concentrated in the hands of some unbelievers who are able to materially exploit the resources and wealth of the earth. All these will remain experiences that mankind has to go through at one stage or another, but the ultimate inheritance will fall to God’s righteous servants who combine faith with good action.

God has sent His last Messenger as a manifestation of His grace to all mankind.

He takes them by the hand to show them divine guidance. It is only those who are ready to receive such guidance that benefit by it, but God’s grace is bestowed on believers and unbelievers alike.

The code of living given to us through the Prophet Muhammad (peace be upon him) is one that ensures the happiness f all mankind, and which will lead to the highest level of perfection humanity can attain. Muhammad’s message was given to mankind at a time when it attained its full mental maturity. Hence, it is a book open to all minds across all generations. It includes the unchangeable fundamentals of human life, and it is ready to meet changing needs that are known only to the One who created man, and who knows His creation well. He is most kind and aware of all things.

This book sets out the principles and the framework of a permanent code for an ever-renewing human life, leaving to human beings the task of deducing detailed rules necessary for organizing their relations as life progresses. It is also up to human beings to determine the methods and the means of implementation, according to their different situations and circumstances, without conflict with the principles of the permanent code.

Having guaranteed the right to freedom of thought and established the society that allows the human mind to think, this book also allows the human mind the freedom to determine what actions need to be taken. Thus, under Islam and within its fundamental principles, man is free to develop and progress towards the highest attainable standard of human life.

All human experience, up to the present moment, confirms that the Islamic system, in general, remains ahead of man’s progress, able to provide the environment that ensures steady human progress in all directions. It will always be ahead of human life, providing the lead, and never restraining its march. In meeting human desire for development and progress, Islam never suppresses any human potential whether of individuals or the community. Nor does it deprive them of their ability to enjoy the fruits of their efforts or the pleasures of life.

The most important aspect of this code of living is that it is both balanced and coherent. It neither advocates physical torment in order to elevate man’s spirit, nor does it neglect the spiritual dimension in order to indulge in physical pleasures. It neither imposes restrictions on the individual and his healthy, natural desires in order to serve the interests of the community or the state, nor does it give rein to the individual’s deviant desires at the expense of the safety of the community.

It is clear that all the tasks the Islamic code of living assigns to man are within his ability and serve his interests. Moreover, he has been given the means and faculties that help him fulfil these tasks, looking at them as desirable, even though he may at times have to contend with difficulties and hardships in order to achieve them.

Having highlighted this aspect of grace, the sūrah states an order given by God to His Messenger. He is to confront those who deny the truth and ridicule his efforts.

He is to identify the essence of his message as one which brings grace and mercy to all mankind: “Say: It has been revealed to me that your God is the One and only God: will you, then, surrender yourselves to Him?” (Verse 108)

This is the most essential element of grace in the message of Islam. It is the belief in God’s absolute oneness that saves humanity from the burdens of ignorant myth, senseless idolatry and from the pressures of superstition. It establishes life on a firm basis, bonding it with universal existence, according to clear and consistent laws, leaving no room for whim or fleeting desire. It ensures that every human being is able to stand up with heads held high. Heads bow only to God, the One who holds absolute sway over all that exists.

This is the path of grace: “will you, then, surrender yourselves to Him?” This is the only question God’s Messenger is directed to ask those who deny his message and indulge in ridicule.

“If they turn away, say: ‘I have proclaimed this in equity to all of you alike.” (Verse 109) I have given you all that I have, and now both you and I have the same knowledge. A proclamation of the sort this verse hints at is one that takes place at a time of war so as to indicate the end of peace. This sūrah, however, was revealed in Makkah, before war was made permissible in Islam. This means that the Prophet is commanded to declare to the unbelievers that he has given up on them, leaving them aware of their destiny, and of which he has warned them. Thus, they have no excuse. They will have to taste the bitter fruits of their actions, knowing full well what awaits them.

“But I do not know whether that which you are promised is imminent or far off” (Verse 109) I have made my declaration to you in all equity, and I have no idea when what you are warned will befall you. It is part of what belongs to what God has kept to Himself. He alone knows its timing, and knows when He will inflict His punishment, whether in this life or in the life to come. He further knows what people say in private as well as what they say in public. Nothing is kept outside God’s knowledge:

“He certainly knows all that is said openly, just as He knows all that you would conceal.” (Verse 110)

Your situation is completely open. If He inflicts punishment on you, He does so on the basis of His perfect knowledge of all your affairs, public and private, overt or covert. On the other hand, when He delays punishment, He does so for a definite purpose. “For all I know, this may be but a trial for you, and a short reprieve.” (Verse 111) I have no knowledge of what God’s intention is behind this delay. He may wish to put you to a certain trial, allowing you some reprieve until a certain date He might have determined. When that time comes, He may inflict on you very severe punishment.

With the issue left shrouded in mystery, the sūrah jolts their hearts, and leaves them with the realization that all possibilities remain open. They thus remain apprehensive of the great surprise they may be in for. Their minds are alert, realizing that the pleasures that they have been allowed to indulge in may be a prelude to a trial that brings trouble and hardship. When people expect that punishment may be inflicted at any time, they remain edgy, looking for reassurance while anticipating that the curtains may rise at any time to reveal what has thus far been kept hidden from them.