This new wave or round takes us back to the confrontation with the unbelievers who deny the truth of the Qur’ān and refuse to believe in resurrection and life after death. This time, however, it does not describe their stubborn rejection; nor does it remind them of the destruction of earlier generations who took the same attitude before them. Instead, it holds before their eyes their destiny on the Day of Resurrection which they deny, and the recompense they will be made to suffer in their next life which they refuse to accept, both described in the most vivid of scenes.

It confronts them with all this when they are gathered together, putting to them questions full of reproach, and loaded with amazement at their attitude: “Where, now, are those partners which you have been claiming?” (Verse 22) They are overwhelmed by fear, realising their weakness, helpless and bewildered. They swear by God, acknowledging that He is the only Lord: “By God, our Lord, we have never associated partners with Him.” (Verse 23)

Once again they are confronted with their past attitude as they stand before the fire. Worried, afraid, repentant and full of sorrow, they say: “Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.” (Verse 27) The same confrontation is repeated again as they stand before their Lord, overwhelmed by shame, sorrow and fear. He, in His majesty, will ask them: “Is this not the truth?” (Verse 30) They will humbly answer: “Yes, indeed, by our Lord!” (Verse 30) But this admission will have come too late to be of any benefit to them, for God will say to them: “Taste, then, the suffering in consequence of your having refused to believe.” (Verse 30)

The same confrontation is made time and again, until eventually they realise that they have lost everything. They carry their burdens on their backs, crying in grief for having refused to believe in the hereafter and for having squandered their chances.

Scene after scene the terrible outcome is shown in a way that shakes hearts. It opens both eyes and minds to the truth presented to them by God’s Messenger in the Book which they deny. However, those who have received revelations in the past recognise its truth, just like they know their own children.

“Those to whom We had given revelations know this as they know their own sons. But those who have squandered their own souls will never have faith.” (Verse 20) The Qur’ān mentions on several occasions that the people who received earlier revelations, i.e.

the Jews and the Christians, recognize the Qur’ān and the truthfulness of the Prophet Muĥammad’s message as well as the fact that the Qur’ān was revealed to him by God. At times, the people of these earlier revelations are confronted by this fact because of their hostile attitude towards the Prophet and Islam. At other times, the Arab idolaters are told this so that they realize that the people of earlier revelations, are fully aware of the nature of revelation, recognize the Qur’ān and that the Prophet Muĥammad (peace be upon him) tells only the truth when he states that God revealed it to him in the same way as He bestowed messages from on high to earlier prophets.

Since this verse was most probably revealed in Makkah, its reference to the people of earlier revelations suggests that it was addressed to the idolaters, emphasizing that the people of earlier revelations recognize the Qur’ān as they recognize their own sons. It is true that the majority of them do not believe in it but this is only because they have squandered their own souls. In this, they are the same as the pagan Arabs who rejected this faith and, thereby, also squandered their souls. Both the preceding and following verses also speak of the idolaters, a fact which lends weight to the view that it is a Makkan revelation.

Commentators on the Qur’ān generally suggest that this verse means that the people of earlier revelations know that the Qur’ān is truly revealed by God, and that the Prophet was truly a messenger of God to whom the Qur’ān was bestowed from on high. This is undoubtedly part of the meaning of this verse. However, a glance at the history and attitude of the people of earlier revelations towards the Islamic faith indicates another aspect to the meaning of this verse which God wants the Muslim community to fully understand.

Since the people of earlier revelations recognize the validity of the Qur’ān as a message revealed by God, they are fully aware of its powerful effect, undoubted authority, the goodness it produces, the impetus it gives to its followers, and the moral values and the system it establishes. They take all this into account and realise that they cannot co-exist with the advocates of this faith. They know the truth of this message and their own falsehood. It is clear to them that the jāhiliyyah into which they have sunk and their deviant morals and systems cannot be tolerated by Islam.

Hence, the battle between their jāhiliyyah and Islam is inevitable and it will continue to rage until God’s authority prevails on earth and all people spened was another miracle. God promised to support him with nine miraculous signs of the type of which he had just seen two. At this point Moses is also told of his assignment, for which he has been given such preparation. “[This is one of] the nine signs for Pharaoh and his people. They are wicked people.” (Verse 12)

Who is more wicked than one who invents a falsehood about God or denies His revelations? The wrongdoers shall never achieve success. One day We shall gather them all together, then We shall say to those who associate partners with God:

“Where, now, are those partners which you have been claiming?” They will have no contention then other than to say, `By God, our Lord, we have never associated partners with Him. “Behold how they have lied to themselves and how they have been forsaken by whatever they have fabricated. (Verses 21-4)

These verses place in front of the idolaters’ eyes the truth of their attitudes and practices, as they are viewed by God Almighty. It begins with a rhetorical question to establish the fact of their wrongdoing as they fabricate lies against God. They profess to follow His faith, as preached by the Prophet Abraham. They further allege that what they make lawful or forbidden of meat, food and worship rituals, which will be detailed in Verses 136-40, have been ordered by God, when they have not. Similarly, some of those who describe themselves as Muslims today falsely claim to follow the Divine faith preached by the Prophet Muĥammad (peace be upon him). The fact is that they enact rules and laws, bring about situations and establish values by which they claim for themselves God’s authority. They allege that all these inventions are nothing other than the divine faith. Some people who have bartered away their faith for a dwelling in hell also endorse their false claims. They also reject the divine revelations which the Prophet brought them, deny their truth, claiming that they have not been bestowed from on high. Conversely, they claim that their own practices, immersed in jāhiliyyah, have been sanctioned by God. All this still happens today in many societies.

God denounces all this and describes it as the worst injustice: “Who is more wicked than one who invents a falsehood about God or denies His revelations? The wrongdoers shall never achieve success.” (Verse 21) Reference is made here to idolatry as injustice in order to enhance its most horrible image. Indeed, it is the most frequent description of idolatry in the Qur’ān. Moreover, it is accurate since idolatry is an act of injustice perpetrated against the truth, against oneself and against mankind in general. It is an offence against God’s own right to be worshipped alone, without partners, and against oneself as it leads the perpetrator to ruin. It is also an offence against mankind who are thus led away from the path of submission to God alone in order to establish regimes and conditions that ruin human life altogether. As such, idolatry is a great injustice, as it is described by the Lord of all the worlds. Neither idolatry nor the idolaters will, however, achieve any success: “The wrongdoers shall never achieve success.” (Verse 21) Here God states the full facts and the end result of idolatry and the idolaters, or injustice and the wrongdoers. What short-sighted people may see of the affluence that some enjoy in the short run cannot be described as success or prosperity because it is no more than a short-lived situation which leads to eventual ruin. Who can be more truthful than God?

In order to give more credence to their false description of the Qur’ān and to turn people away from it, a man like Mālik ibn al-Nađr, who had learnt some Persian epics about Rustom and other Persian legendary heroes, used to sit at a short distance from the Prophet when he recited the Qur’ān. After the Prophet Muĥammad (peace be upon him) had finished, Mālik ibn al-Nađr used to say to his audience: “If Muĥammad could tell you some fables of the ancients, I can tell you better ones.” He would then relate to them some of the epics and histories he had learnt, hoping that in this way, he could prevent them from listening to the Qur’ān.

Indeed, the chiefs of Makkah who commanded a position of authority and respect used to forbid others to listen to the Qur’ān, and they tried to stay away from its reading so that they did not submit to its powerful logic and irrefutable argument. In other words, they feared to be influenced by it: “They forbid [others] to listen to it and go far away from it. They ruin none but themselves, though they do not perceive it.” (Verse 26)

In this battle between the powerful authority of truth and the feeble structure of falsehood, it was not enough that a man like Mālik ibn al-Nađr sat down to relate the epics and histories of the ancients. Instead, the Quraysh chiefs forbade their followers from listening to the Qur’ān and they also distracted themselves lest they too be unable to resist its influence. A story mentioned in the history of the Prophet about al-Akhnas ibn Sharīq, Abū Sufyān ibn Ĥarb and `Amr ibn Hishām, and their secret listening to the Qur’ān is well known. 4

All this effort which they exerted to refrain and prevent others from listening to the Qur’ān and allowing themselves to be influenced by it or respond to it was a recipe for disaster: “They ruin none but themselves, though they do not perceive it.” (Verse 26) Whom would a person ruin if all his efforts were geared towards preventing himself and others from listening to proper guidance and following the right way that ensures salvation?

Poor and wretched indeed are those who take such a goal for themselves, even though they may appear to other people as very powerful and having much influence. Wretched indeed they are because their efforts ensure their own ruin both in this life and in the life to come. At times, it may appear to them and to others that they are on a winning course, but this is all delusion.

If we want to know the ultimate end of their efforts, we need only look at the result: “If you could but see them when they will be made to stand before the Fire! They will say: ‘Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.’“ (Verse 27)

This is the scene which contrasts with their situation in this life. Now they are in a state of regret, humility and total loss. This is compared with their attitude when they turned away from guidance, using their power to force others to also turn away, and boasting about their own strength and influence.

“If you could but see them when they will be made to stand before the Fire!” (Verse 27)

Now they cannot turn away, use their argumentation, or repeat their falsehoods. If we were to see them ourselves in such a position, we would be sure to see something fearful. Their dearest wish would be: “Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.” (Verse 27) They know that the Qur’ān is God’s revelation, and their desire to return to earth is such that they may have a second chance when they no longer deny these revelations. They claim that they would make sure that they would be among the believers.

All these are wishes that have no way of coming true. They do not know their own nature, which will always reject the faith. When they say that if they could return they would be believers is nothing but a lie, because it does not match with what they would do if their wishes were answered. They only make these assertions because they have come to realize how wicked and evil they are. What they used to conceal from their followers in order to portray an image of themselves as successful and prosperous is now laid bare: “Indeed, that which in the past they used to conceal will manifest itself to them; and if they were to return to life they would go back to that which they have been forbidden. They are indeed liars.” (Verse 28)

God knows their nature very well and He is fully aware that they will stubbornly continue in their falsehood. He is also fully aware that it is only the fearsome situation in which they find themselves as they stand by the fire that causes them to utter such wishes and to make these promises. But the real situation is this: “If they were to return to life, they would go back to that which they have been forbidden. They are indeed liars.” (Verse 28) They are, thus, left to their miserable destiny. This answer confronts them with the truth as they endure their humiliation.

The sūrah now opens two new pages to draw two contrasting scenes. The first looks at this present life where the unbelievers make their assertions that there will be no resurrection, accountability or reward. The other is in the hereafter when they are stood before their Lord, and He asks them about the positions they adopted in their first life: “Is this not the truth?” (Verse 30) The very question jolts them violently.

They answer in complete humility: “Yes, indeed, by our Lord!” (Verse 30) They are then put face to face with what awaits them of painful suffering. The sūrah goes on to portray how overwhelmed they are in the Last Hour, caught unawares, after they disbelieved in the meeting with their Lord. They are full of sorrow, carrying their burdens on their backs. This is concluded with a statement showing the real value of this life as opposed to the life to come, according to God’s true measure.

They say: “There is nothing beyond our life in this world, and we shall never be raised to life again.” If you could but see them when they are made to stand before their Lord! He will say: “Is this not the truth?” They will say: “Yes, indeed, by our Lord!” He will then say, “Taste, then, the suffering in consequence of your having refused to believe.” Lost indeed are they who deny that they will have to meet God. When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!” And they will be carrying their burdens on their backs. Evil indeed is that with which they are burdened. The life of this world is nothing but a sport and a passing delight. Surely the life in the hereafter is by far the better for those who are God-fearing. Will you not, then, use your reason?” (Verses 29-32)

The concept of resurrection, reward and retribution in the life to come is central to the Islamic faith. Indeed, it ranks second only to the concept of Godhead as the foundation upon which the structure of Islam as a faith, law, system and code of conduct is built. God tells the believers in the Qur’ān that He has perfected their religion for them and completed with it the grace He has bestowed on them and has chosen it for them as a faith. It is then, a complete and coherent way of life in which the ideological concept is in perfect harmony with the moral values it upholds, as well as the laws and regulations it proclaims. All these are based on the same basic foundation: the Islamic concept of Godhead and the life hereafter.

According to Islam, life is not the short period of time which an individual lives, nor is it the limited period which represents the lifespan of a nation. Indeed, it is not even the longer period of time which represents the duration of human existence in this world. Life, in the Islamic view, has a much longer time span, much wider horizons and a much deeper and varied context than the period of time which is assigned to it by those who overlook the next world and do not believe in it.

According to Islam, life stretches out to include this present life of ours and the life to come, which is of a duration unknown to anyone but God. Compared to it, human life on earth is no longer than an hour in a day’s work. It also stretches out in space to include this earth on which we live and added to it a paradise which is as vast as the heavens and the earth, as well as a hell which can accommodate the majority of people across all the generations that have existed and will exist on earth.

There were periods of time when people adopted a negative attitude allowing corruption, evil, injustice, tyranny, ignorance and backwardness to prevail in their life while claiming at the same time that they were Muslims. They did this only because their understanding of Islam was faulty and their belief in the hereafter was shaken and weakened. Their negative attitude could not be the result of a true understanding of this faith or the belief that they have to face God on the Day of Judgement. No one who believes in this inevitable meeting with God and understands the nature of this religion can adopt a negative attitude towards life or allow himself to remain backward or to accept evil, corruption and tyranny.

While going through life, a true Muslim feels that he is bigger and more sublime than life itself. He may enjoy its comforts or ignore them, knowing that they are lawful and permissible to him in this life, placed at his disposal on the Day of Judgement when no one else can claim them. He strives to promote and improve this life and to use its potentials and abilities, happy in the knowledge that this is the duty assigned to him by God when He placed him in charge of the earth. He fights evil, corruption and injustice willingly, bearing any hardship and making every sacrifice, including his own life, knowing that he is simply adding to his credit in the hereafter. Understanding his religion well, he knows that this life is the one in which the seeds are planted, for the fruits to be reaped in the hereafter. There is simply no way to success in the life to come which does not go through this world of ours.

True, this life is very small and cheap, but it is part of God’s grace which makes it a stage towards the greatest blessings and grace He bestows on man.

Every detail in the Islamic system takes due account of the life to come, and the broadness, beauty and elevation it imparts to people’s visions and concepts. It also adds to the refinement, purity and forbearance which are inherent in the Islamic moral code. It enhances its followers’ determination to establish what is right and to prevent evil and avoid disobedience to God. It helps set human activities on the right course. For all that, Islamic life is not properly achieved without a firm belief in the hereafter. Hence, the great emphasis placed in the Qur’ān on the fact that we will be raised up for our next life.

In their ignorance, as much as because of it, the pagan Arabs could not conceive of a second life or believe in it. They could not simply imagine another world, different from this present one of ours. They could not conceive how a human being could aspire to horizons beyond the physical world. Their concepts and feelings were not much different from those of animals. It is the same situation we witness today in the modern type of jāhiliyyah, whose exponents describe as ‘scientific’.

“They say: ‘There is nothing beyond our life in this world, and we shall never be raised to life again’.” (Verse 29) God knows very well that beliefs of this type do not allow the emergence of a noble type of human life. The limited scope of beliefs makes man strongly attached to the earth and to that which is physical and tangible in it, just like animals. Our limited time span and area tend to loosen a forceful desire to seek a self-aggrandisement which enslaves man to worldly pleasures. His physical desires are set loose without restraint. He feels that unless he satisfies his profane desires, which can hardly be elevated above those of animals, he misses out on his pleasure without hope of compensation. Systems and regimes are established on earth based on a very selfish and narrow view of time and space. This leads to a life devoid of justice and compassion. War becomes the order of the day with individuals, classes and races fighting one another. It is a jungle type of life, not that much different from the world of wild animals and brutal beasts. All this is there for us to see in the world of modern `civilization’! It is evident everywhere.

The scene portraying the final outcome decreed by God is now complemented with a statement of the truth of its causes: “Lost indeed are they who deny that they will have to meet God. When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!’ And they will be carrying their burdens on their backs.

Evil indeed is that with which they are burdened.” (Verse 31)

It is indeed an utter loss because it includes the loss of this world, since they have spent their lifetime caring only for what is petty, low and profane, and the loss of the hereafter as we have already seen. Those deluded, ignorant people have not taken any precautions against what comes to them as a sudden shock: “When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!’“ (Verse 31) They are then portrayed as overladen donkeys: “And they will be carrying their burdens on their backs.” (Verse 31) Indeed, animals are in a better situation because they carry ordinary loads, while these have loads of sin. Animals are unloaded and set free to relax, while these march with their loads to hell, followed by the rebuke: “Evil indeed is that with which they are burdened.” (Verse 31)

The passage then portrays a terrible scene which strikes fear in the listener’s heart, followed by one of complete and utter loss. These two scenes are then followed by a statement of the real weight and value of this life and the life hereafter according to God’s measure: “The life of this world is nothing but a sport and a passing delight. Surely the life in the hereafter is by far the better for those who are God-fearing. Will you not, then, use your reason?” (Verse 32) This is the final value of each of the two lives. It could not be otherwise, when we compare an hour in a day’s work on this small planet with eternity in God’s vast dominion. What value other than a pastime could be attached to an hour’s work in this life when it is compared to the seriousness of the great world beyond.

This evaluation is absolute in nature, but it does not create any tendency to neglect this life or approach it in an isolationist or negative way. There has certainly been some of this among some Sufi or mystic movements, but this tendency has no roots in the proper Islamic vision.

It is simply borrowed from some Christian clerical concepts, Persian and Greek ideologies as they found their way into Islamic society. The great practical examples history gives us of how the Islamic concept of life works in practice have never been negative or isolationist in attitude. You have only to look at the generation of the Prophet’s Companions who were able to subdue the evil tendency within themselves and overcome the prevailing systems of jāhiliyyah, represented by powerful empires.

That generation, which understood the true value of this life as it is in God’s measure, was the same generation which set out to work for the hereafter and accomplished in the process feats that left great positive effects on human life. That generation lived a life of immense activity, great power and unstoppable momentum.