The general laws which govern life and the universe, communities and messages, right guidance and error, destiny, reckoning and reward are laws that never fail.

Every passage in the sūrah ended with the confirmation of one of these laws or describing some aspects of it as it pertained to different situations. These laws testify to the inherent wisdom in every type of God’s creation, and to the essential truth on which all creation is based.

Now in this final passage of the sūrah we have a statement outlining the great truth which is manifested in the creation of the heavens and the earth and all that is in between them, and the nature of the Hour which is certain to come. It is also manifested in the nature of the message preached by God’s messengers and brought to its complete fulfilment in the message given to the Prophet Muĥammad (peace be upon him). These are all grouped together within the framework of the great truth which manifests itself in them all. This great truth, which is essential to all creation, originates with God, the Creator of the universe: “Your Lord is the All-Knowing Creator.” (Verse 86)

Hence the truth will establish itself, and the message that is derived from the great truth will continue along its way, and the advocate of the truth should continue his efforts, ignoring the idolaters who ridicule his message: “Proclaim what you are bidden and turn away from those who associate partners with God.” (Verse 94) God’s laws will continue to operate without fail, relying on the great truth which originates with the All- Knowing Creator. This provides the grand finale of the sūrah.

“It was only with the truth that We have created the heavens and the earth and all that is between them. The appointed Hour will certainly come. Hence overlook their faults in fair forbearance. Your Lord is the All-Knowing Creator.” (Verses 8 5-86) The comment stating the truth which sustains the heavens and the earth, and which was the basis of their creation has great significance. It is given in a remarkable expression. Let us look at what this verse implies: “It was only with the truth that We have created the heavens and the earth and all that is between them.” (Verse 85) It implies that the truth is central to the design, structure and management of the universe, central to its destiny and the destiny of all that it contains.

This means that the universe has not been created as an act of idle play, nor has there been in its design and origin any element of deception, fraud or falsehood.

Whatever evil there is in it, is incidental, and not an essential ingredient. Moreover, the truth is genuine in its constitution. That it is made of the constituent elements making it up is true. There is no trickery or deception. The laws that govern these elements and bring them together are also part of the truth which is firm, constant, unchanging. It is immune to any vain desire, defect or conflict. The truth is also deep in the management of the universe. It is on the basis of the truth that its affairs are conducted, according to those laws that follow the truth and justice. Besides, the truth determines its destiny. Every result occurs in accordance with its just and constant laws. Any change in the heavens and the earth is accomplished in accordance with the truth and for the truth. Every reward is based on absolute truth, without favouritism.

This provides a link between the truth which is the basis of the creation of the heavens and the earth and the Last Hour which is most certain to come at its appointed time. This Last Hour is a part of the truth which sustains the universe.

This means that the Hour itself is true and it will come to establish the truth.

“Hence overlook their faults in fair forbearance.” (Verse 85) Do not allow grudges and ill-feelings to remain in your heart. The truth will certainly triumph. “Your Lord is the All-Knowing Creator.” (Verse 86) He knows who and what He has created. In fact all creation is originated by Him, which, by necessity means that the truth is of its essence, and that everything in it will return to the truth from which it originated.

That truth is essential in all creation. Whatever differs with it is false and incidental.

Hence it will disappear, leaving the great solid truth well established in the conscience of the whole universe.

Closely linked to this great truth is the message preached by the Prophet Muĥammad (peace be upon him), and the Qur’ān revealed to him: “We have given you seven oft-repeated verses and this sublime Qur’ān.” (Verse 87) The Arabic term, mathānī, translated here as ‘the oft-repeated verses’ refers to the opening sūrah, al- Fātiĥah, composed of seven short verses. This is the more probable meaning of the term, although some commentators maintain that it refers to the seven longest sūrahs of the Qur’ān. These seven verses are often repeated as they are required to be read in every prayer, and they extol God’s praises, which is a term derived from the same root as mathānī. The term, ‘this sublime Qur’ān’, refers to the rest of the Qur’ānic revelations.

This remark is sufficient to contrast the great truth and favours God’s Messenger has with the little enjoyment that glitters despite its being of little consequence. This is followed by a directive to the Prophet to ignore those lost in their worldly enjoyments and to care only for the believers. For these are the ones who follow the truth which he preaches, the truth which sustains the heavens and the earth and all that is in between. The other group follow falsehood which is incidental in the universe, not part of its design.

“And do not grieve on their account.” (Verse 88) You must not trouble yourself over their miserable fate which is dictated by God’s justice and by the great truth. You should leave them to face the truth. On the other hand, the Prophet is told to show kindness to the believers. The Qur’ān expresses this sentence in a figurative way, telling the Prophet to “spread the wings of your tenderness over the believers.” (Verse 88)

This is an image denoting gentle treatment and good care of the believers. The Prophet is also instructed to say: “I am indeed the plain warner.” This is the essential method of advocating the divine message. The warning is mentioned here on its own without adding the rejoinder of giving good and happy news. The warning is more suited here as the context mentions those who deride the truth, indulge in their worldly enjoyments and never contemplate the truth which is the basis of both the divine message and the existence of the universe.

“And say: ‘I am indeed the plain warner.’“ (Verse 89) This is the word every messenger has said to his people, including those who remain from old communities to whom messengers were sent with a reminder similar to the one Muĥammad (peace be upon him) brought. Among such people in Arabia were some Christians and Jews who were not ready to accept the Qur’ān with complete submission. They accepted parts of it and rejected others, as their prejudice dictated. These are the ones whom God describes here as the ones who break [God’s revelation] into parts.

“Just as We have bestowed from on high on those who later broke it into parts, and declare the Qur’ān to be a confused medley. But, by your Lord, We will call them all to account for whatever they have done.” (Verses 90-93) This sūrah is a Makkan revelation, but the Qur’ān addresses mankind generally. These were human beings who divided the Qur’ān into parts, and they are responsible for their actions. The Qur’ān has served a clear warning on them, as did their own scriptures. The Qur’ān and the Prophet were not unfamiliar to them. God had formerly revealed scriptures to them. Therefore, they should have received the new revelations with acceptance and submission.

At this point the address turns directly to the Prophet, instructing him to continue along the way defined for him, proclaiming what God has commanded him to convey to people. Making the proclamation is described in Arabic as, işda`, a term which also means ‘break’, to denote a strong and solid stand. He must not be deterred from making such a proclamation or be deflected from his way by the unbelief of an idolater or the ridicule of those who deride his message. God will protect him against these: “Proclaim what you are bidden and turn away from those who associate partners with God. We shall suffice you against all who deride [this message] — all who claim that there are other deities beside God. They shall certainly come to know.” (Verses 94-96)