Blessed be He in whose hand all dominion rests; who has power over all things, (Verse 1)

Coming as it does at the outset of the surah, this glorification imparts a feeling of the multiplication of God’s blessings and their continued out flowing. The fact that dominion is mentioned alongside it suggests that this blessing flows over Gods kingdom. Hence, it is glorified throughout the universe, as it is glorified with God Himself. It sounds like a hymn echoed throughout the universe and within every creature’s heart. It begins with the divine word in Gods glorious book, the Qur’an, inscribed in a well-guarded record, and which spreads throughout the universe.

“Blessed be He in whose hand all dominion rests” (Verse 1) He is the Sovereign who has full control over the universe; He conducts its affairs.

When this truth is established in the human heart, its direction and destination become well defined. It no longer turns to anyone or relies on anyone other than the Sovereign to whom all dominion belongs. It feels free from submission to anyone else. It, thus, addresses its worship to none other than Him.

“ Who has power over all things.” 1) Nothing escapes Him, and no one diverts or limits His will. He creates and does what He wants. He has full power over everything. His will is subject to neither limitation nor restriction. As this truth becomes well established, the human mind is free to perceive God’s will and action that are free of any restriction our senses, perception of reality or what lies beyond it, or indeed our imagination can visualize. God’s power extends far beyond anything that a human mind can entertain. After all, human imagination is restricted in its expectation of change by what is familiar to it. Appreciation of the truth of God’s limidess power removes this restriction. Hence, a believer expects God’s power to accomplish anything, without limit or restriction.

Who has created death as well as life, so that He may put you to a test to show who of you is best in conduct. He alone is Almighty, Much- Forgiving. (Verse 2)

One of the results of His complete dominion of the universe and absolute power over all things is that He created death and life. The term ‘death’ in this context includes the death that precedes life and the one that follows its end, whereas ‘life’ includes this first life and the life to come. All these are of God’s creation as stated in this verse. In this way, it establishes this truth in the human mind, alerting it to the test it aims to set. Nothing, then, comes by blind coincidence or without purpose.

The test aims to establish, in reality, what God knows in advance of peoples behaviour on earth and the reward they merit for their actions:

“so that He may put you to a test to show who of you is best in conduct” (Verse 2) Thus, man should always be on the alert, considering every thought and every action. He should not be oblivious to anything.

This also means that he is unable to rest. Hence, the verse ends with the comment, “He alone is Almighty, Much-Forgiving” It thus gives reassurance to every God-fearing servant. God is certainly Almighty, but He is at the same time Much-Forgiving. When a persons heart is alert, aware that this life is a test, and tries to keep on the right track, he is reassured of Gods forgiveness and grace. This gives man all the rest and comfort he needs.

This great truth is then anchored to the universe at its broadest and highest. At the same time, the universe is shown to be related to the truth of reward and requital in the life to come:

He created seven heavens in layers. No fault will you see in what the Lord of Grace creates. Turn up your eyes: can you see any flaw? Then look again, and again: your vision will come back to you dull and weary. We have adorned the lowest heaven with lamps and made them missiles to pelt the devils with. We have prepared for them suffering through the blazing fire. Suffering in hell awaits those who deny their Lord: an evil destination. When they are thrown in it, they will hear it drawing in its breath as it boils up, almost bursting with fury. Every time a group is thrown in it, its keepers will ask them, ‘Did no one come to warn you? 'Yes,'they will reply, 'a wamer did indeed come to us, but we did not believe him. We said, "God has revealed nothing.

You are in total error. They will further say, 'Had we but listened, or reasoned, we would not now be among the inhabitants of the blazing fire.’ Thus they shall confess their sins. Far be the inhabitants of the blazing fire [from God's mercy]. (Verses 3-11)

Everything this passage mentions is a result of the first verse and is an aspect of the complete sovereignty God exercises over His dominion and of His free, unrestricted power. Everything it contains confirms what the second verse states of the creation of death and life to test people and then their reward according to what their test proves.

"He created seven heavens in layers." (Verse 3) We cannot, on the basis of astronomical theories, exactly ascertain the meaning of the expression 'seven heavens in layers'. These theories are subject to amendment and correction with every new generation of telescopes and other machines and tools. It is not right, therefore, to attach the meaning of the Quranic statement to discoveries that remain subject to amendment and correction. It is sufficient for us to know that there are seven heavens, and that they are placed in layers of different dimensions.

Whilst the Qur’an always turns our attentions to Gods creation generally, it also specifically directs us to the heavens above. The perfection of His creation is enough to make our eyes turn back in absolute amazement: "No fault will you see in what the Lord of Grace creates." (Verse 3) No flaw, no defect, no imbalance is ever seen in God’s creation. "Turn up your eyes," and look again. "Can you see any flaw?" (Verse 3) Can you detect anything out of place? " Then look again, and again" (Verse 4) You might have overlooked something in your first perusal, so make sure by looking again and again. " Your vision will come back to you dull and weary" (Verse 4)

Posing such a challenge heightens the importance of what people are being directed towards. In this way, they are made to look seriously at the heavens and at God’s creation in general. It is precisely such a contemplating, examining look that the Qur’an wants people to cast.

The surah states that the lamps which adorn the lowest heaven also have another function: “And made them missiles to pelt the devils with” (Verse 5) We have established a rule in this commentary that we do not try to add any explanation to any matter relating to the world beyond our faculties of perception. We limit ourselves only to whatever God tells us about them, leaving the Qur’anic text as it is. This is certainly enough to state whatever is needed for our comprehension. We certainly believe that a different type of creation is the devils. Some description of them is given in the Qur’an, and we have referred to these in our commentary wherever they occur. We have though added nothing to what the Qur’an states. We, therefore, believe that these lamps, which God placed as adornments of the lowest heaven, are also used as missiles to pelt devils with. This may be in the form of shooting stars, as mentioned in another surah: “ We have adorned the skies nearest to the earth with stars, and have made them secure against every rebellious devil... If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame.” (37:

6-7 and 10) How? In what form and of what size? God has told us nothing of this and we have no other source to refer to in such matters.

Therefore, we have all we need to know and we should believe in this as it is. This is all there is to it. Had God known that further details or explanations would have benefited us, He would have given us these.

Why, then, should we try to reach to what God knows to be of no use to us in such a matter as the pelting or shooting of devils?

The surah speaks further about what God has in store for such devils, other than these pelting missiles: “We have prepared for them suffering through the blazing fire.” (Verse 5) This means that they will be pelted with missiles in this present life and that they will suffer the blazing fire in the life to come. Perhaps this comes as a follow up to what the surah says about the heavens and prior to what it says about the unbelievers.

The relation between devils and unbelievers is obvious. Thus, having mentioned the heavens and their lamps, the surah refers to these lamps’ other function, as missiles for pelting devils. Then, as it speaks of what is prepared for these devils in the life to come, the surah mentions what is made ready for the unbelievers who follow those devils: “Suffering in hell awaits those who deny their Lord: an evil destination.” (Verse 6) It then carries on to give us an image of hell, full of rage and anger, as it receives the unbelievers: “ When they are thrown in it, they will hear it drawing in its breath as it boils up, almost bursting with fury.” (Verses 7-8)

Hell seems here to be a living creature, one suppressing its fury, but as a result of which draws its breath and boils over. Its anger is so immense that it almost bursts with hate for the unbelievers. Although this may appear to some as an allegorical description of hell, to my mind, it describes a reality. Every creature of God is a living creature, with a life suited to its kind. Every creature knows its Lord and addresses Him with glorifications and praises. They are amazed at man when he denies his Creator and feel anger as a result. This is mentioned in several places in the Qur’an, suggesting that it is an established reality in the universe.

For example, the following clear statement occurs in the Qur’an: “ The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises. He is indeed Forbearing, Much Forgiving” (17:

44) The Qur’an also says: “ We graced David with Our favour. We said:

‘You mountains, sing with him God's praises! And likewise you birds!'” (34:

10) These statements are so clear that they admit no interpretation other than what they literally say. Another Qur’anic statement says: “ Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: ‘Come, both of you, willingly or unwillingly.' They both said:

‘We do come willingly.'” (41: 11) This last statement may be said to be an allegory of how the skies and earth submit to Gods law, but there is no need to make such an interpretation. It is further removed than the direct and clear meaning intended.

We have the present description of hell, but a similar statement describes the surprise and anger expressed by different creatures at the thought of attributing to God a son: “ They say: ‘The Most Merciful has taken to Himself a son!' Indeed you have said a most monstrous falsehood, at which the heavens might be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins! That people should ascribe a son to the Most Merciful, although it is inconceivable that the Most Merciful should take to Himself a son.” (19: 88-92)

All these statements refer to the truth that the universe believes in its Creator, and that everything extols His glory and praise. They also confirm that all creatures shudder at the thought that man departs from this norm, disbelieving in his Lord. All these creatures feel anger when someone close and dear to them is badly hurt. It is no different from the anger a person is ready to vent at the one who committed such behaviour. He is almost bursting with fury, just like hell is described here: “It boils up, almost bursting with fury.” (Verses 7-8)

The same is expressed by the angels who guard hell: “Every time a group is thrown in it, its keepers will ask them, ‘Did no one come to warn you?'" (Verse 8) It is clear that the question is meant as a rebuke. They share hells anger and they participate in meting out punishment. Nothing hurts a person in distress more than a rebuke. The answer is given in humility, acknowledging their own lack of judgement and utter stupidity when they denied Gods oneness, relying on no evidence whatsoever.

This last verse provides a bridge linking what precedes it with what comes after. It emphasizes Gods knowledge of everything, whether it is said in public or private. He, thus, challenges mankind. It is He who created them and He who knows their inner souls:

Whether you keep your words secret or state them openly, He has full knowledge of what is in all hearts. How could it be that He who has created should not know all? He is indeed Most Gracious, All-Aware, verses 13-14)

They are told they can say what they like, in whatever way they like; it is all equally known to God, for He knows what is concealed deeper even than secrets. “He has full knowledge of what is in all hearts” (Verse 13)

Even those thoughts that are kept deep within ones breast, unexpressed, are also known to Him. It is He who created these thoughts, just as He created the breasts that keep them. “How could it be that He who has created should not know all?” verse 14) The One who has created them must surely know all about them. “He is indeed Most Gracious, All-Aware” verse 14) His knowledge encompasses every little detail and every hidden feeling and thought.

Yet people try to hide themselves from God, by making a move here, keeping a secret there or by hiding their intentions. How ludicrous! Their minds in which they try to hide their intentions, are created by God, and He knows all their pathways and hidden corners. Indeed, the intentions they seek to hide are also God’s creation; He knows how they are formulated and where they are lodged. So, what can people hide, and where will they turn to?

The Qur’an makes sure of instilling this truth in peoples minds because this gives them the correct understanding. Additionally, it keeps people alert and conscious of God, able to fulfil the trust believers are assigned in this world. This is the trust of faith, maintaining justice and dedication to God in both action and intention. Such understanding cannot be achieved until we clearly realize that we, our hearts and minds, our secrets and intentions, are all of God’s creation; it is all fully known to Him. When a believer attains such realization, he purges his heart of bad intentions and fleeting thoughts just as he keeps his open behaviour and expressed statements on the right track. He deals with God in all situations, public or private, open or secret.

The surah now refers to the earth, which God has created for man to live on. He smoothed it and provided in it all the means that enable it to support human life:

He it is who has made the earth easy to live upon. Go about, then, in all its highlands and eat of His provisions. To Him you will be resurrected. (Verse 15)

Man has lived long on earth finding it easy to settle upon, walk along and utilize its potentials - including its soil, water, air, minerals and all other natural resources. Hence, people forget Gods blessing as He made the earth easy for them to live on and to benefit by what it contains. The surah reminds them of this great blessing, putting it before their eyes, in a fine expression that everyone, regardless of when do they live, can understand according to their knowledge of the earth and its potentials.

The description of the earth as easy to live upon meant for those generations of old the surface of the earth and its being smoothed out so that people and animals could walk upon it, and boats could sail through its seas. It also meant for them that it has been made suitable for cultivation and harvest, and given the sorts of atmosphere, water and soil to make life possible. These, however, are general notions.

Scientific discoveries, up to the present day, provide further details that give a much broader sense to this Quranic statement.

The Arabic term used in the surah to describe the earth as easy to live upon’ is dhalul, which is normally used to describe an animal that is ‘broken so that man can use it as a mount. Science tells us that use of this term is apt, because the earth which we see as stable and motionless is nonetheless certainly moving. What is more is that it is running at a fast pace, without stopping. Nevertheless, it is broken so as not to throw off its rider and not to trample him as it goes along. It does not shake him as it moves, but rather gives him an easy ride. Moreover, it is just like a mount that produces milk, yielding much.

The earth, this mount man rides, revolves at a speed of 1,000 miles per hour, and, at the same time, moves in its orbit around the sun at a speed of approximately 65,000 miles per hour. Furthermore, the earth, the sun and the solar system travel in space at a speed of around 20,000

miles per hour. Despite such speedy movements, man stays in perfect comfort and stability on the earths surface. Nothing tears him apart, nor are his belongings thrown in the air. Indeed, he suffers neither dizziness nor concussion. Instead, he remains firmly on his mount.

These three movements have a definite purpose. We know the effect of two of these movements on human life, and on life on earth in general.

As the earth revolves, the day and night alternate. Had night been the permanent condition, all life on earth would have been frozen out. By contrast, a permanent day condition would result in everything being burnt. The earths orbiting of the sun causes the four seasons we enjoy each year. Had any of these seasons been permanent, life would not have been possible in the form God has willed. We have not as yet discovered the purpose of the third movement in the solar system, but it must relate to the overall harmony clearly noticeable in the universe.

At this moment, as they are safe on the face of the earth that has been made easy to live upon, and as they enjoy all this ease that flows by Gods leave, this stable earth is shaken violently from under their feet. They feel it quake. The atmosphere surrounding them is suddenly disturbed and a whirlwind engulfs them, hitting their faces and breasts. All this takes place so that they wake up, look up to heaven, try to discern what is in the realm beyond, and be watchful of what God’s will may bring about:

Do you feel secure that He who is in heaven will not cause the earth to swallow you up when it quakes? Or do you feel secure that He who is in heaven will not let loose against you a sandy whirlwind. You will come to know the truth of My warning. Those who lived before them also disbelieved. How terrible was My rejection of them? (Verses 16-18)

The people who live on earth enjoying the way it has been smoothed out for their living and who take out of its wealth of resources what they need, realize that it may at times become rebellious, hard for mans living.

This takes place when God permits a small disturbance of its system, and things on its surface are severely shaken or destroyed. Whatever happens to be on the surface quakes and can no longer hold its place. We see this when earthquakes occur or volcanoes erupt, revealing an unwieldy beast within the broken mount. Yet God reins it in so that its violent rebellion is brought swiftly under control. It rebels merely for a few seconds, but this is enough to bring about destruction to the structures man has built on its surface; or it may open its mouth to swallow a whole portion of its surface. When it quakes, people are simply helpless, unable to do anything to stop it. In the face of earthquakes, volcanoes and earth subsidence, people run about aimlessly, like terrified mice in a cage. Yet only seconds before, they were enjoying themselves, oblivious to the Supreme Power that holds everything in place.

People have also experienced whirlwinds, tornadoes and hurricanes that cause much destruction and fire. They can do little to protect themselves against these. When such a storm blows fiercely, hitting faces and breasts with the sand it carries, carrying away with it whatever is in its way, man is clearly powerless, helpless, unless God reins it in.

The Quran reminds people who have long felt secure in their life on earth that such events can always come about and that they can do nothing to stop or control them. Therefore, a telling warning is issued to them: “You will come to know the truth of My warning” (Verse 17)

Examples are cited for them from the history of ancient, unbelieving communities: “ Those who lived before them also disbelieved. How terrible was My rejection of them?” (verse 18) God rejected that those people of old should disbelieve. He now asks the present unbelievers: “How terrible was My rejection of them?” (Verse 18) They were fully aware of how terrible it was. The ruins and other traces of destruction were vivid evidence of how terrible His scourge was.

This strong warning now gives way to a call to reflect on something that man often sees but rarely considers and contemplates. It is yet another aspect of God’s great design of creation and of His limitless power:

Do they not see the birds above them, spreading their wings and drawing them in? None but the Lord of Grace holds them up. He sees everything. (Verse 19)

This is a miracle that takes place at every moment, yet because of its familiarity we tend to overlook its testimony of Gods great power. Yet, look at the birds: how they spread their wings and then draw them in, but in both situations remain airborne, floating easily and smoothly.

Moreover, at times, they make certain movements that appear to be for show, adding beauty to their flight, rising high or diving down at speed.

Neither eye nor heart tires of looking at this scene and following each type of bird perform their characteristic movements. It is certainly an enjoyment that invites contemplation of God’s beautiful creation. We see here how beauty and perfection go hand in hand.

The surah first suggests that people should look at this beautiful sight:

“Do they not see the birds above them, spreading their wings and drawing them in?" (Verse 19) It follows this with a clear indication of God’s perfect design: “None but the Lord of Grace holds them up" God holds them up by the laws of nature He has set in operation, maintaining a high standard of harmony that is apparent in all creatures, large and small. To achieve such harmony, every little cell or particle is taken into account. These laws of nature ensure that aspects of balance are set in place, in their thousands, on the earth’s surface, in the air and in the shape of birds. Thus, this miracle is achieved and it continues to replicate itself with perfect regularity.

God, the Lord of Grace, holds them up in position with His infinite power that admits no weakening and with His care that never loses sight of His creation. It is His will that keeps the laws of nature working regularly, accurately and harmoniously. Thus, they never slow down even for a wink unless God wills otherwise: “None but the Lord of Grace holds them up" The way this statement is phrased suggests that God’s hand holds every bird and every wing in the air, whether the bird is spreading its wings out or drawing them in.

“He sees everything" (Verse 19) He sees them all, knows every minute detail about them, coordinates matters and takes care of every little thing, at every moment. Holding the birds in the air is the same as holding the creatures that walk on earth as it moves in its orbit. It is the same method by which God holds all celestial bodies in place. Who could hold them in position other than God? The surah, however, presents for us a scene that we see at all times, allowing its message to touch our hearts. If we look carefully, we realize that everything God makes is miraculous and truly inspirational. Every heart and every generation can feel and see of this miraculous truth what they can understand.

The next verse, however, returns unbelievers to fear. Thus they alternate between feelings of fear and admiration of Gods creation:

What army is there to come to your aid, except for the Lord of Grace?

The unbelievers are truly lost in self delusion. (Verse 20)

They have been warned lest they be swallowed up by the earth or be overwhelmed by a sandy whirlwind, and they have been reminded of the fate of earlier communities whom God rejected for their disbelief.

Now the surah asks them: who other than He can give them protection against Him? Who can ward off His might other than the Lord of Grace Himself?“ The unbelievers are truly lost in self delusion?' Such self-delusion gives them the false feeling of safety and security. They rely on this false sense of security at the very moment they are exposed to His might.

They have neither faith nor good action to put forward in support of any plea for mercy from the Lord of Grace.

Next, the surah mentions the provisions they enjoy but the source of which they overlook. They do not fear that this might be withheld, but instead continue to behave arrogantly:

Who will provide for you, if He were to withhold His provision? Yet they persist in their arrogance and in rebellion. (Verse 21)

As we have already said, all peoples provisions come, first and foremost, by Gods will and the way He designed the universe and made the earth and the atmosphere as they are. All these factors are absolutely beyond mankinds control and cannot be influenced in any way by them. They predate man’s creation. They are more powerful than man, and are better able to erase all traces of life as and when God so wills. Who, then, will provide for mankind, should God withdraw water, or withhold air from them, or indeed any of the elements that are essential for life?

Included under this broad and profound sense of provisions are all the meanings that readily spring to mind when the term is used, and which man tends to treat as of his own making, such as work, invention and production. All these are closely linked to primary causes on the one hand and are dependent on what God grants to individuals and communities on the other. Every breath a worker draws and every movement he makes is part of Gods provisions. Is He not the One who originated him, gave him all his abilities and powers, created for him the breath he draws in and the substance that is consumed by his body enabling movement? Every mental endeavour man makes is part of Gods provision. Is He not the Creator who gave man the ability to think and invent? Besides, what can anyone produce unless he uses a substance initially made by God, and utilizes natural and human factors provided by Him? “ Who will provide for you, if He were to withhold His provision?” (Verse 21)

“ Yet they persist in their arrogance and in rebellion” (Verse 21) Having established the nature of the provisions people have and made it clear that mankind are totally dependent on God for all this, the surah paints a picture of people bearing themselves in total arrogance. All arrogance is ugly, but its ugliest form is that demonstrated by those who are dependent on the One who gives them their food, clothing and all that they have. Indeed, they have nothing other than what He bestows on them; yet they persist in their haughty arrogance.

On top of all this, they described the Prophet and those who followed him as having gone astray, claiming that they were better guided than them. The same is levelled at the advocates of faith by unbelievers in every community. Therefore, the surah paints a true to life image of the status of both parties: “A he who goes grovelling on his face better guided than the one who walks upright on a straight path?” (Verse 22) The one who grovels on his face is either someone who actually walks on his face instead of the right way using his feet and legs, or is someone who trips as he walks, falling on his face. He then lifts himself up only to trip again. Both are miserable conditions, beset with affliction and hardship.

Neither leads to proper guidance or goodness. How far removed such conditions are from that of one who walks upright, steady along a way that is free of pitfalls and crookedness, fully aware of the goal towards which he moves.

The first is the situation of a miserable person who has deviated from Gods way and, as such, become deprived of His guidance. He is on a collision course with Gods laws and creatures, taking up a way different from theirs. Therefore, he is always falling and tripping, tired and lost.

The second situation is that of a happy person, benefiting by Gods guidance and enjoying travelling along the way charted by believers who always glorify and praise Him. Thus, he joins the procession of the entire universe and of all living and inanimate creatures.

The life of faith is that of ease, straightforwardness and clear objectives.

By contrast, the life of disbelief is marked by hardship and error. Which, then, is better guided? Does the question require an answer? It is a rhetorical question, designed to drive its message home.

Both question and answer fade away, giving way to a moving image in which we see two groups of people. The first either grovel or fall on their faces, lacking a goal or charted line. The second group walk with their heads held high. They are steady of step, following a straight path that takes them to a set destination.

In connection with following guidance or error, the surah reminds people of the means God has provided for them and the faculties of understanding He has equipped them with, yet still they do not put these to good use:

Say: It is He who has brought you into being, and given you hearing, sight and hearts. Yet seldom are you thankful. (Verse 23)

The truth that man was originated by God presses hard on the human mind. It affirms itself in a way that is hard to refute. Man exists in a world in which he is the highest and noblest species known to him. Among all creatures, mankind are equipped with the highest knowledge and the most extensive abilities. Man has not created himself. There must be, then, someone higher, nobler, more able and more knowledgeable than him who brought him into existence. Man must inevitably acknowledge this truth: his very existence puts it before his eyes. To continue trying to deny it is both unworthy and futile.

A reminder follows making it clear that God has not created mankind and given them all their distinctive qualities haphazardly, without a definite purpose: it is all for the purpose of initiating life that incorporates a test and then the administering of reward and requital at the end:

“And He it is who caused you to multiply on earth; and to Him you shall be gathered.” (Verse 24)

The Arabic term dhar' used in the verse to denote multiplication also signifies ‘spreading far and wide’, which provides a contrast in both image and meaning with the second action of gathering. The surah gives both images in a short verse so as to present these vividly before our eyes.

Thus, people who have spread all over the earth will realize that they are moving towards an end that brings them all together for an ultimate purpose: one that brings the test of life and death to its final goal.

The surah then mentions their doubts concerning this promised gathering: “ They say: 'When is this promise to be fulfilled, if what you say be true?™ (Verse 25) Such a question is put only by one who is in serious doubt or one who is in stubborn denial. Knowing the exact time of the fulfilment of the promise adds nothing to its truth. It has nothing to do with the fact that it is the time appointed for requital after the test has been completed. It is the same to them whether it takes place tomorrow or after millions of years. What is certain is that it is going to happen.

Then they will be gathered to receive what they deserve for what they have done in their lives.

God has not imparted knowledge of the Day of Judgement to anyone of His creatures, because such knowledge serves none of their interests.

Indeed, imparting such information is against the very nature of this day and has no bearing on the duties people are asked to fulfil in preparation for it. On the contrary, withholding such information from all creatures and keeping it with God Almighty is an act of wisdom that serves human interests. Hence the answer: God alone has knowledge of this. I am only a plain warner.” 26)

This answer clearly reflects the great difference between the Creator and His creation. God is seen in His absolute oneness: no one bears any similarity to Him and He has no partner. All knowledge belongs to Him alone. All creatures, including prophets and angels, stand before Him in complete humility: "Say: God alone has knowledge of this. lam only a plain warner.” I have a mission and a task, to warn and to make things plain. Knowledge belongs solely to the All-Knowing.

We see them here putting forward questions that imply doubts and being given firm and decisive answers. The surah then presents an image depicting the subject of their questioning, this day has now arrived. The promise they have seriously doubted is fulfilled and they face it here and now: “ When they see it close at hand, the unbelievers faces will be stricken with grief and it will be said: 'This is what you were calling for. (Verse 27) Here is this day that you have always claimed will never take place; it is staring you in the face.

The unbelievers hoped that the Prophet and the small group that followed him would soon perish, thereby ridding them of a problem that caused much anxiety. They counselled each other to persist until he so died, when they would be able to patch things up and resume their life as before. Sometimes they voiced the claim that God would take Muhammad and his followers away because they were in error, fabricating lies against God! Hence, as the surah puts before them the scene of gathering and requital on the Day of Judgement, it alerts them to the fact that even if their wish were fulfilled, they would not be immune from facing the consequences of their disbelief. Therefore, it is far better for them to be well prepared for this appointed day, shown to them as though it were taking place there and then:

Say: Just think: whether God destroys me and those who follow me, or bestows mercy upon us, who will protect the unbelievers from painful suffering? (Verse 28)

They will be well advised to think of their own situation and their own future. What benefit would accrue to them if the Prophet and his followers died? Likewise, should God bestow His mercy on the Prophet and his followers, this would not by itself protect the unbelievers from their inevitable fate. God, who let them multiply on earth and who will eventually gather them, is eternal. He never dies. Yet the surah does not say to them, who will protect you from suffering?’ It does not specify that they are unbelievers. It simply tells them of the painful suffering that awaits unbelievers. This is a wise approach, instilling fear in their hearts on the one hand, and on the other giving them the chance to review their situation. Had the surah described them as unbelievers and that they would be certain to suffer painful punishment, they might have retoned with outright rejection and stubborn insolence. It is often the case that dropping a hint is far more effective than making a blunt statement.

The surah then outlines the believers attitude, one based on faith, and how they place their full trust in God, relying on Him. They are very confident, assured that they are on the right course, well guided, and that the unbelievers are in manifest error:

Say: He is the Lord of Grace: in Him we believe, and in Him we place our trust. You will come to know who is in manifest error. (Verse 29)

That God is mentioned here by His great attribute, the Lord of Grace, refers to His profound and infinite mercy which He grants to His Messenger and the believers who follow him. He will not destroy them as the unbelievers wish He would.

The surah instructs the Prophet to highlight the bonds they have with their Lord, the Lord of Grace. The first is the bond of faith, “in Him we believe” and this is followed by one of total reliance, “and in Him we place our trust ” The phraseology of this verse suggests a close relation between them and God who favours His Messenger and the believers with the permission to announce this close relationship. Indeed, God instructs the Prophet to announce it, as if He is saying to him:

The surah ends with a note that mentions punishment in this present life in the form of depriving the unbelievers of the most essential thing of life, namely, water:

Say: Just think: if all your water were to sink underground who would give you clear flowing water? (Verse 30)

This is something so close and necessary for peoples lives. They should therefore consider this move carefully if they cannot think of the Day of Judgement as certain. All dominion rests in Gods hand and He is able to accomplish anything. What will their position be should He will that they be deprived of this most essential life element? They are left to contemplate this unthinkable eventuality, should God will it to happen.

Thus, this surah concludes, having taken us on a grand tour reaching up to great horizons and profound depths. Almost every verse provides a distinct beat. It can be seen as a journey into the unknown, or indeed into a close, visible world that is often overlooked. It is a grand surah, much greater than its length or the number of its verses. It is like arrows pointing far into the distance, with each aiming at a separate world.

The surah addresses a number of very important Islamic concepts.

It establishes the truth of Gods absolute power and His absolute sovereignty; the trial of death and life as a prelude to resurrection and requital; the beauty and perfection of Gods design; His absolute knowledge of secrets and inner thoughts: of God being the source of all provisions; of His guardianship of all His creatures; of His presence with every creature, as well as a number of other truths that are part of a believers concept of God, the universe and life. It is from this concept that a believer derives his code of living and his attitude towards God, himself, the rest of mankind, living creatures and the universe. It is this concept that shapes a believers conscience, feelings, personality, values and standards.