This last passage of the sūrah continues to discuss the fate of the idolaters, showing it in a complete scene of the Day of Resurrection. It starts with an image of approaching death ending this life, and moves on to show what happens after the Trumpet is blown and the dead are brought back to life. This is followed by an emphatic statement of God’s oneness, coupled with a stern warning to those who associate partners with God, putting them on notice of what awaits them if they persist in their erring ways. The sūrah concludes with a directive given to the Prophet to seek God’s forgiveness, and to pray for His grace. God is certainly the best of all who show mercy.

“When death approaches any of them, he says: My Lord! Let me return [to life], so that I may act righteously in whatever I have failed to do.” (Verses 99-100) This is the scene of approaching death, when the person is certain that he is about to die. At this moment, he appeals for a return to life so as to have a second chance to do what he should have done in the first place. He wants to set things right with regard to the family and assets he is leaving behind. This is shown as if it is happening at the present moment, witnessed by all. But the appeal is made too late. Hence, the answer is not given to the person concerned. It is declared for all to understand. “By no means! It is but a word he says.” (Verse 100)

It is only a word that carries little or no significance. It does not deserve to be considered. Indeed the speaker does not merit any attention. It does not express any sincerity; rather, it is prompted by the dawning awareness of the great difficulty ahead. It expresses the great stress the speaker finds himself under, but it has no basis in conviction.

Thus ends the image of the speaker at the point of death. Suddenly, barriers are raised between him and the rest of the world. The matter is settled, contacts are severed, doors closed and the curtain dropped: “Behind them there stands a barrier till the day when all will be raised from the dead.” (Verse 100) They neither belong to the people of this life, nor to those of the hereafter. They are in the stage in between, which will continue until all are resurrected.

The sūrah now speaks about that day, giving an image of what happens then and raising it for all to see. “Then, when the Trumpet is sounded, there will be no ties of kinship between them on that day, nor will they ask about one another.” (Verse 101) All bonds come to an end, and all values people observe in this life are no longer of any consequence. ‘There will be no ties of kinship’ then. The awesome atmosphere makes them all silent, with no one uttering as much as a word, let alone enquiring about others.

The process of reckoning and weighing up deeds and actions is shown to proceed with speed: “Those whose weight [of good deeds] is heavy in the scales will be successful; but those whose weight is light will have lost their souls and will abide in hell. The fire will scorch their faces, and therein they will look gloomy.” (Verses 102-104) This process is shown in a material image, with action and movement taking place, in the standard pattern the Qur’ān employs. Hence we dread the scene of those idolaters being scorched by the fire, their faces changing colour, darkening and looking full of gloom. It is a terrible image that almost transmits pain.

Those with light weight have lost everything, including themselves. When a man loses himself, what else can he own? What is left for him? He has lost the very thing that makes his existence meaningful, or that gives him personality.

At this point the sūrah changes style. So far, it has employed a reporting format.

The final verses of the sūrah are dedicated to faith. They state its central tenet; namely, God’s oneness. We have an announcement of the great loss suffered by those who associate partners with Him. This contrasts with the success declared at the beginning of the sūrah which is guaranteed to the believers. Coupled with this declaration is an instruction to turn to God, requesting His forgiveness and appealing for His mercy. He is certainly the most merciful of all those who are compassionate:

Sublimely exalted is God, the Ultimate Sovereign, the Ultimate Truth. There is no deity other than Him, the Lord of the Glorious Throne. He that invokes besides God any other deity – a deity for whose existence he has no evidence – shall be brought to account before his Lord. Most certainly, the unbelievers shall never be successful. Say:

My Lord! Forgive and have mercy. You are the best of those who show mercy. (Verses 116-118)

Coming as it does after a scene painting events taking place on the Day of Resurrection, and after a host of arguments, proofs and pointers outlined throughout the sūrah, the comment included in these final verses provides a logical conclusion to everything contained in the sūrah. This statement refutes all that the unbelievers say about God, declaring that He is the true Sovereign who controls the entire universe, and that He is the only deity who is in full command of all. He is indeed ‘the Lord of the Glorious Throne’.

Any claim of partnership with God has absolutely no evidence to support it, neither from the universe and how it is run, nor from human logic or nature. Anyone who makes such a claim will have to face the reckoning in front of God, and the result is known in advance: “Most certainly the unbelievers shall never be successful.” (Verse 117) This is an unfailing rule that is hound to come true. Success, by contrast, is guaranteed for the believers.

All the favours and comforts that we see the unbelievers enjoying in this life, and all the power and resources they may sometimes have at their command does not mean success in reality. It is all given to them as a test, and it will end with their loss in this present life. However, if some of them escape punishment in this world, they will have to face the reckoning in the hereafter. There, in the life to come, is the final stage of this life cycle. It is not something separate or isolated. Indeed, it is an essential stage, clearly seen by those who have real vision.

The last verse in this sūrah, The Believers, gives the instruction to turn to God appealing for His mercy and forgiveness: “Say: My Lord! Forgive and have mercy. You are the best of those who show mercy.” (Verse 118)

Thus the opening of the sūrah and its end jointly emphasize success for the believers and utter failure and loss for the unbelievers. Both elements stress the basic qualities of believers. Thus, the beginning states that the believers humble themselves in prayer, while the end instructs them to humbly appeal to God for forgiveness and mercy. Both make the sūrah a complete, well designed unit.