The second passage of the sūrah ended on a note concerning the ‘things that endure:

good works.’ This third passage takes up the thread and talks about the day when such enduring things will have their full weight and significance. This is given against the backdrop of a whole scene from the Day of Judgement. It is followed by mention of Satan’s behaviour, when he was commanded to prostrate himself before Adam, but he disobeyed his Lord. This is given by way of wondering at human beings who take Satan or Iblīs and his offspring for friends and protectors, when they know that these are indeed their enemies. Their behaviour is bound to end with punishment on the Day of Reckoning. The passage also refers to the partners people associate with God, showing them as totally helpless on that day.

In the Qur’ān God gives numerous examples and parables so that people will take heed and realize what they expose themselves to when they reject the faith. They had better take the necessary steps to spare themselves punishment on that day. These examples focus on the unbelievers of the past who persisted in denying the truth and rejecting the faith. Nevertheless unbelievers continue to demand that punishment should befall them or that they should be destroyed in the same way as past communities. They make false arguments to try to overcome the truth, taking God’s revelations and His messengers as a source of mockery. Had it not been for God’s grace, He would have hastened their punishment.

This part of the sūrah with its scenes of the Day of Judgement, and its reference to the destruction of past communities for their rejection of the truth is closely linked to the main theme of the sūrah which aims to establish the true faith, free from all distortion.

One day We shall cause the mountains to move and you will see the earth void and bare. We will gather them all together, leaving out not a single one of them. They will be lined up before your Lord, [and He will say]: ‘Now you have come to Us as We created you in the first instance, although you claimed that We would never appoint for you a time [for your resurrection]!’ The record [of everyone’s deeds] will be laid open; and you will see the guilty filled with dread at what it contains. They will say:

‘Woe to us! What a record is this! It leaves out nothing, small or great, but takes everything into account.’ They will find all that they ever wrought now facing them.

Your Lord does not wrong anyone. (Verses 47-49)

These verses portray an image in which nature forms an essential part. Horror is seen in its every detail as well as in people’s hearts. Here we see firm mountains disappearing. What then will happen to hearts? The whole earth will appear void and barren, without hills, mountains, slopes or valleys to block anyone’s view. The same applies to hearts and consciences: they will be unable to hide anything away.

With all this open, level land which hides nothing, all people are brought forward:

“We will gather them all together, leaving out not a single one of them.” (Verse 47)

Indeed not a single soul will be left out. They are all waiting for a great moment:

“They will be lined up before your Lord.” (Verse 48) Every single one, those countless beings who walked on earth ever since the day when human life began and right to the end of this world are all gathered together. They are lined up in an open space where none can hide.

The mode employed thus far is one of description. Now however the sūrah takes up the address mode, which adds the feeling that what we see is taking place now before our eyes. We see events unfolding, and we hear what is said. We see those who deny that day experiencing their own humiliation. Shame covers their faces:

“Now you have come to Us as We created you in the first instance, although you claimed that We would never appoint for you a time [for your resurrection]!” (Verse 48)

This change of expression gives the scene much vividness, bringing it forward to the present so that we see it enacted. To us, the Day of Judgement is no longer something in the distant future. We almost see the shame on people’s faces. We hear the majestic voice of the Almighty rebuking those people and reminding them of their position: “Now you have come to Us as We created you in the first instance.” (Verse 48) They shamelessly persisted in their denial of such a day and their meeting with God once their life on earth had ended: “You claimed that We would never appoint for you a time [for your resurrection].” (Verse 48)

Having brought the scene forward to give it an added sense of reality, the sūrah resumes its description of what takes place there: “The record [of everyone’s deeds] will be laid open; and you will see the guilty filled with dread at what it contains.” (Verse 49) It is the record of all their deeds placed before their eyes to read and review. They realize that it is a comprehensive and accurate record, and they fear the consequences. They are embarrassed by the fact that the record includes every single thing, no matter how small or trivial. In their frustration, they exclaim: “Woe to us! What a record is this! It leaves out nothing, small or great, but takes everything into account.” (Verse 49) This is the cry of one who is worried, fearing the worst after he has been caught red-handed, unable to evade the results or find any justification. This is because he recognizes the accuracy of the record which puts before his eyes all that he has done: “They will find all that they ever wrought now facing them.” (Verse 49) They also realize that whatever befalls them will only be fair, because “Your Lord does not wrong anyone.” (Verse 49)

The guilty facing such a difficult situation are certainly aware, in this life, that Satan is their enemy. Nevertheless, they befriended him and he led them to their predicament. How strange that they should take Satan and his progeny for friends and protectors when they know them to be hostile since the first encounter between Adam and Iblīs: “When We said to the angels: ‘Prostrate yourselves before Adam,’ they all prostrated themselves. Not so Iblīs, who belonged to the jinn and he disobeyed his Lord’s command. Will you, then, take him and his progeny for your masters instead of Me, when they are enemies to you? Vile is the substitute for the wrongdoers!” (Verse 50)

This story highlights the singularity of some people’s attitude as they take Satan and his progeny for protectors and patrons in preference to God. It represents an outright disobedience of God’s commands and the neglect of obligations and duties He has assigned to them.

Why do they befriend these, their enemies, when they possess neither real knowledge nor reliable strength? God has not brought them to witness His creation of the heavens and the earth, or even their own creation. Nor does He seek help or support from them: “I did not call them to witness at the creation of the heavens and the earth, nor at their own creation; nor do I seek aid from those who lead people astray.” (Verse 51) They are no more than creatures whom God has created. They do not know what God has chosen to keep hidden from them, nor does He need their help.

It is important to reflect a little on the way the last verse ends: “nor do I seek aid from those who lead people astray.” Is it appropriate to ask whether God seeks help from people who do not lead others astray? Sublime and great is God. He is in no need of anyone in the universe. He is the Almighty who has the power to accomplish whatever He wills. The phraseology here is intentional. It brings to the fore the myths of the unbelievers only to shoot them down. Those who seek protection from Satan and make him a partner to God only do so because they imagine that Satan has a great wealth of knowledge and overpowering might, when in fact Satan is a seducer who leads people astray. God does not like deviation or those who lead other people astray. Had He, for argument’s sake, sought helpers, He would not have taken them from among the seducers who lead people into error and deviation.

This is the meaning the verse and its ending aim to emphasize.

Another scene of the Day of Judgement follows, portraying the end that awaits the guilty and those to whom they ascribe a share of divinity:

One day He will say, ‘Call now on those beings whom you alleged to be My partners!’ They will invoke them, but those [beings] will not respond to them; for We shall have placed an unbridgeable gulf between them. And when those who were lost in sin will see the fire, they will realize that they are bound to fall in it, and will find no way to escape from it. (Verses 52-53)

They are in a position where no claim has any value unless it is supported by irrefutable proof. The Lord who sits for judgement on that day commands them to bring their partners whom they alleged to enjoy favour with God. He tells them to call them up. Yet such people are lost. They forget that they are already witnessing the Day of Reckoning. So they call on their former partners who do not make any kind of response. They are no more than creatures of God who cannot avail themselves or anyone else of anything. They also have to face the great events that take place on the Day of Judgement. God places between such worshipped deities and those who worshipped them a gulf of doom too wide for either group to cross over. That gulf is the fire of hell: “For We shall have placed an unbridgeable gulf between them.” (Verse 52)

They could certainly have escaped the fire and all punishment, had they only opened their hearts to the Qur’ān and not opposed the truth it lays down. God certainly gave them all sorts of examples, covering all situations and circumstances:

“We have indeed given in this Qur’ān many facets to every kind of lesson for mankind. But man is, above all else, always given to contention.” (Verse 54) The sūrah describes man here as ‘a thing’. The literal translation of the above sentence reads: “But of all things, man is the most contentious.” It chooses such expression in order to encourage man to be less arrogant and to feel that he is one of God’s countless creatures, although he is the worst in argument and contention, after God has given solid, irrefutable argument, clearly expounded in the Qur’ān.

The sūrah then documents the false arguments which the unbelievers, who represent the majority of mankind, have sought to provide:

What is there to keep people from accepting the faith now that guidance has come to them, and from seeking forgiveness from their Lord, unless it be that they are waiting for the fate of the [sinful] people of ancient times to befall them as well, or for the suffering to be brought before their eyes? (Verse 55)

They have received guidance in plenty, which should have been sufficient for them to believe and follow God’s orders. But they demanded for themselves the sort of suffering that befell nations of old. They made such a demand thinking that God’s punishment would never overtake them, or they did so in mockery. Sometimes they modified their demands, asking for the punishment to be shown directly to them.

That, they argued, would prove what the Prophets preached and then they would believe in them.

Answering such demands is not a matter for God’s messengers to decide. God’s rule that applied to past communities meant that when miracles were given and people continued to disbelieve, they were destroyed. To do this or to cause a scourge to overwhelm people are matters which only God determines. His messengers have a different duty, which is to bring happy news and to warn: “We send Our messengers only as bearers of good news and as warners. But with false arguments the unbelievers seek to confute the truth. They make My revelations and warnings a target for their mockery.” (Verse 56)

The truth is clear, but the unbelievers resorted to false arguments, trying to disprove the truth. Their attitude was perverted, because even when they demanded miracles or hastened God’s punishment, they still did not wish to be convinced.

Essentially they were only ridiculing God’s revelations and mocking His messengers.

Who could be more wicked than one who, when reminded of his Lord’s revelations, turns away from them and forgets what his own hands have done? Over their hearts We have cast veils which prevent them from grasping the truth, and into their ears, deafness. Even if you call them to the right path, they shall never be guided. (Verse 57)