The first passage of this sūrah outlined a great many aspects of God’s marvellous creation and His blessings which He bestows on His servants, and His knowledge of what is open and what is secret. The other beings which the unbelievers allege to have a share of divinity do not create anything; indeed they themselves are created.

They are devoid of knowledge, dead and unlikely ever to come to life. They do not know when their servants are resurrected in order to face the reckoning. This clearly shows that they cannot be deities worthy of worship. Indeed it shows that all beliefs based on a multiplicity of deities are false. This was the first issue raised by the sūrah in connection with the question of God’s oneness, with an added reference to the question of resurrection.

The present passage picks up where the last one left off, starting a new round which begins with a clear statement of God’s oneness. It makes clear that those who do not believe in the Day of Judgement have hearts that are hardened in their denial of the truth. Blindness has become an essential characteristic that prevents them from admitting the truth to which signs clearly testify. Their arrogance stops them from acknowledging what they feel to be the truth and accepting its message. The passage concludes with a touching scene in which we see all shadows prostrating themselves, together with every living thing in the heavens and earth, as well as the angels, to God. These are free of arrogance. They fear God and obey His command without dissent. This scene of complete obedience contrasts with that of the hardened unbelievers arrogantly denying the truth at the beginning of the passage.

In between these two scenes, the sūrah reports what the arrogant unbelievers say about revelations and about the Qur’ān. They allege that all this is merely fables of the ancients. It also reports their claims about the reasons for their associating partners with God, their prohibition of what God has made lawful, alleging that God wants them to do what is evil and that He accepts it from them. It quotes their assertions about resurrection and judgement, as they emphatically swear that God does not bring back to life anyone who has died. It answers all their claims, portraying them as they face their death, and as they are brought back to life disclaiming their false assertions.

The sūrah also paints scenes of the fate of earlier communities which denied the truth like the unbelievers do. It warns them against being seized by God at any moment of the day or night, when they are totally unaware, either moving around on earth, or feeling apprehensive, expecting God’s punishment to overwhelm them. In this passage the sūrah also reports what the believers say, and what they expect when they are gathered to God, and what awaits them of goodly reward on the Day of Judgement. The passage concludes with a scene of total serenity and complete obedience demonstrated by all, including shadows, living creatures and angels, in heaven and on earth.

Your God is the One God. Those who deny the life to come have hearts that persist in denying the truth. They are full of arrogance. God surely knows what they keep secret and all that they bring into the open. He does not love those who are arrogant. (Verses 22-23)

The sūrah provides a clear link between believing in God’s oneness and believing in the Day of Judgement. Indeed it makes the one evidence for the other, as worshipping God alone is closely associated with belief in resurrection and reward.

It is in the hereafter that God’s wisdom and justice are clearly and fully manifested.

“Your God is the One God.” All that the sūrah has outlined of great signs of creation and blessing, and also of the signs of His perfect knowledge, lead to this clear truth.

A truth with manifest effects seen in the harmony and complementarity of the laws of nature governing the universe.

Those who reject this great truth, and do not believe in the hereafter, are not short of proof and evidence. The fault lies rather with them and their own hardened natures. Their hearts persistently deny the very signs they see. They are arrogant, unwilling to accept clear evidence, submit to God, and believe in His Messenger.

God who has created them knows this. Indeed He knows what they keep secret and what they do and say in the open, and He does not like what He knows of them.

They are full of arrogance. “He does not love those who are arrogant.” (Verse 23) An arrogant nature is unlikely to be convinced or to submit to the truth. It is their arrogance that makes them unloved by God.

Whenever they are asked, ‘What has your Lord bestowed from on high?’ they say:

Fables of the ancients!’ On the Day of Resurrection they shall bear the full weight of their burdens, as well as some of the burdens of those ignorant ones whom they have led astray. Evil is the burden they shall bear. (Verses 24-25)

Those arrogant people with hardened, unresponsive hearts are asked, ‘What has your Lord bestowed from on high?’ (Verse 24) But they do not give the direct and normal answer, quoting some verses from the Qur’ān or stating their import without distortion to prove their honest reporting even though they may not believe in it.

They give instead a dishonest answer, saying, ‘Fables of the ancients!’ (Verse 24) A fable is defined as ‘a story not founded on fact, a legend or myth.’ Thus do they describe the Qur’ān which addresses minds and souls, deals with life situations, human behaviour, social interactions as well as people’s conditions, past, present and future. They only describe it as such because it relates some parts of the history of earlier communities. Their denial of the truth thus leads them to bear the burden of their own sins, as well as a portion of the burdens of those whom they lead astray, preventing them from believing in God and the Qur’ān, keeping them unaware of its truth and nature. The Qur’ān describes these sins as heavy burdens. Indeed, they are foul burdens. They weigh heavily on people’s souls like loads weigh heavily on their backs. They trouble hearts like burdens trouble the body. Indeed they are worse and even more troublesome than physical burdens, heavy as these may be.

Ibn Abī Ĥātim reports: “The elders of the Quraysh met for consultation. Some of them said: ‘Muĥammad is a man of fine argument. If he speaks to a man, he soon gets hold of him. Therefore, select some of your most honourable people, whose lines of ancestry are well known. Let them take their positions at every route into Makkah, at one or two day’s distance, so that they turn away anyone who comes to meet Muĥammad.’ People did just that. If any of them met a man sent by his people to find out about Muĥammad, he would introduce himself to him, telling him his position among his people. He would then offer to tell him about the Prophet, saying, ‘He is a liar who has been followed only by slaves and ignorant people, and those who are good for nothing. All wise men among his people have taken a clear stand against him.’ This would be enough to turn many people away. It is to this that God refers in the verse stating: “Whenever they are asked, ‘What has your Lord bestowed from on high?’ they say: Fables of the ancients!’” (Verse 24)

“On the other hand, if the man sent to find out about the Prophet is one to whom God has given insight, he would say: ‘I am certainly a bad intelligence gatherer if, having reached so close, I am to return now without meeting this man and listening to what he says in order to give my people a true picture of him.’ He would insist on going into Makkah, where he would meet the believers and where they would tell him that all that Muĥammad says is good and fine.” This was a well orchestrated propaganda campaign mounted by the Quraysh against Islam. A similar campaign is organized in every generation by arrogant people who do not wish to submit to the truth despite all the evidence supporting it.

Indeed the arrogant among the Quraysh were not the first to deny the truth or to scheme against it. The sūrah draws for them a picture of the fate suffered by schemers before them, and their destiny in the hereafter. It shows them what they endure from the moment their souls part with their bodies until they receive their punishment in the life to come. All this is depicted in vivid images, following the inimitable style of the Qur’ān:

Those who lived before them also schemed. But God struck their edifice at its foundation, and its roof fell in upon them from above, and suffering befell them from where they did not perceive. Then, on the Day of Resurrection He will cover them with ignominy, and say: ‘Where are those alleged partners of Mine concerning whom you have engaged in dispute?’ Those who are endowed with knowledge will say:

‘Ignominy and misery shall this day befall the unbelievers, those whom the angels have gathered in death while they are still wronging themselves.’ These will then offer their submission, saying: ‘We have done no wrong!’ [They will be answered]: ‘Yes, indeed. God has full knowledge of all that you were doing! Enter the gates of hell, where you shall abide.’ Evil indeed is the abode of the arrogant! (Verses 26-29)

“Those who lived before them also schemed.” (Verse 26) The sūrah paints their scheming as though it was a building with foundations, corners, ceiling and roof, which implies that it was a massive and well designed plot. But nothing can stand up to God’s might: “But God struck their edifice at its foundation, and its roof fell in upon them from above.” (Verse 26) This paints a picture of total destruction, overtaking them from beneath their feet and above their heads. The foundations supporting the building collapse, and the roof falls down burying them. “And suffering befell them from where they did not perceive.” (Verse 26) Thus the building they very carefully constructed to provide them with shelter becomes their burial ground as they are overwhelmed from every direction. Little did they think that what they built for shelter would become the instrument of their own destruction.

On the other side stand the God-fearing. Their picture contrasts fully with that of the arrogant unbelievers, in origin and destiny:

But when the God fearing are asked: ‘What has your Lord revealed?’ they say: All that is good.’ For those who do good in this world, good reward [is assured]; but far better is their abode in the hereafter. Blessed is the dwelling place of the God fearing. The Gardens of Eden they will enter; through which running waters flow. There they shall have everything they desire. Thus shall God reward the God fearing; those whom the angels gather in death while they are in a state of purity, saying: ‘Peace be upon you! Enter paradise by virtue of what you were doing [in life.]’ (Verses 30-32)

The God-fearing realize that the very essence of the divine message and all that God has revealed of directives, commandments and laws is good and perfect. Hence when they are questioned about what God has revealed from on high, they sum it up in a word: “All that is good.” They go on to outline this good that God has revealed, according to what they have learnt from God’s revelations: “For those who do good in this world, good reward is assured.” (Verse 30) They enjoy a good life and have a good position. However, “Far better is their abode in the hereafter.” It is certainly better than all there is in this present life. “Blessed is the dwelling place of the God-fearing.” (Verse 30) More details are now given about this abode of the hereafter, which is shown to be a goodly one indeed: “The Gardens of Eden they will enter, through which running waters flow.” (Verse 31) In such a place and with such resources they have comforts and luxuries in abundance. “There they shall have everything they desire.” (Verse 31)

They will want for nothing. Every good thing is provided without any limit on what God grants them. “Thus shall God reward the God-fearing.” (Verse 31)

Again the sūrah takes a step backwards to show the God-fearing believers as they are about to die. It is an easy scene, as they are comforted by the angels: “Those whom the angels gather in death while they are in a state of purity.” (Verse 32) They are in a comfortable, pure condition, looking forward to meeting God, having nothing to fear. The angels greet them: “Peace be upon you!” (Verse 32) This is a greeting of welcome and reassurance. They follow this by delivering the happiest news of all:

“Enter paradise by virtue of what you were doing [in life].” (Verse 32)

At the end of this scene with its two aspects of death and resurrection, the sūrah queries what the idolaters of the Quraysh are waiting for? Are they waiting for the angels to gather their souls, or for God’s command to resurrect them? For this is what happens to them on death and then on the day when resurrection takes place by God’s command. Yet they have a clear lesson in what happened to earlier communities. They have been shown two images delineating what happens to both parties:

Are they [who disbelieve] awaiting anything but for the angels to appear before them, or for your Lord’s command to come? Those before them did the same. It was not God who wronged them, but it was they who wronged themselves. The evil consequences of their misdeeds overtook them, and they were overwhelmed by the very thing they used to deride. (Verses 33-34)

Now the sūrah reports yet another argument advanced by the unbelievers, to explain the reasons for their disbelief.

Those who associate partners with God say, Had God so willed, neither we nor our forefathers would have worshipped any other than Him, nor would we have declared anything forbidden without a commandment from Him.’ Those before them said the same. Are the messengers bound to do anything other than to clearly deliver the message? Indeed, We have raised a messenger in every community, [who said to them]: ‘Worship God and shun the Evil One.’ Among them were some whom God graced with His guidance, while others were inevitably doomed by their error. Go, then, about the earth and observe what was the end of those who denied the truth.

(Verses 35-36)

They lay on God’s will the blame for all their own and their forefathers’ deviant beliefs, their worship of false deities, as also for their misguided concepts leading them to prohibit what God had made lawful without any clear authority from Him.

They allege that none of them would have done anything of the sort, had God willed to prevent it. This is a grossly mistaken view of God’s will and how it operates.

Furthermore, it deprives man of the most important quality which God has given him in this life.

God’s will is never directed so as to make His servants associate partners with Him. Nor is He ever pleased when they prohibit what He has made lawful. This is clearly stated in His law contained in His messages to mankind. The messengers were only assigned the task of delivering His message, and they were up to the task, exerting their best efforts to fulfil it: “We have raised a messenger in every community, [who said to them]: ‘Worship God and shun the Evil One.’” (Verse 36) This is the command He issued, outlining what He wishes His servants to do. God Almighty does not order His servants to do something which He knows them to be, by nature, unable to do, or to do what He has compelled them to avoid. The clear evidence proving His displeasure with those who disobey His orders is the punishment which He inflicted in former times on those who denied His messages and messengers.

Hence He draws attention here to the fate of those disobedient communities: “Go, then, about the earth and observe what was the end of those who denied the truth.” (Verse 36)

God, the Creator, the Wise, has willed that human beings should have an equal propensity either to follow His guidance or to go astray, and that their choice of which way to follow should be completely free. He has also given them reason and intellect in order to be able to determine which way to choose. He has placed in the universe numerous pointers to guidance, and these signs are there for them to see, hear, sense and feel wherever they turn at any moment of the night or day, leading their minds to the right conclusion.

Out of His grace, which He gives in abundance, God has not left His servants to make their choice only on the basis of their reasoning. He has given in His laws, which were outlined by His messengers, a clear and constant standard for people to follow when they need guidance. By using this standard, which is not subject to people’s wishes and desires, they are able to determine right and wrong on any matter. He did not make His messengers overbearing tyrants who used brute force to compel people to believe in Him. These messengers were only carriers of His messages, assigned only the task of delivering them. They called on people to worship God alone, to steer away from every type of belief that associates partners with Him, and to shun submission to any power other than God’s: “We have raised a messenger in every community, (who said to them]: ‘Worship God and shun the Evil One.” (Verse 36)

The unbelievers make yet another argument to justify their rejection of the divine message. “They most solemnly swear by God that God never raises the dead to life. Yes indeed! That is a promise to which He has bound Himself, even though most people do not know it. [Thus] He will make clear to them the reality of matters over which they differ, and the unbelievers will know that they were liars. Whenever We will anything to be, We need only say, ‘Be’— and it is.” (Verses 38-40)

The question of resurrection has been the main point of contention among many communities ever since God sent His messengers to mankind, commanding them to do what is good and forbidding them what is evil, warning them always that they are accountable for their deeds before God on the Day of Judgement.

Yet these people from the Quraysh were ready to solemnly swear that God will not raise anyone to life after death. In other words, they acknowledge God’s existence but deny that the dead will be brought back to life by Him. They consider such resurrection to be impossible after bodies have decomposed, organs separated and molecules are scattered everywhere. They overlook the miraculous nature of life in the first place. They are oblivious to the nature of God’s power and the fact that it cannot be compared with that of human beings or their abilities. They do not realize that to bring anything into existence does not trouble God in any way, and does not place any burden whatsoever on His power. It is sufficient for Him to decide to bring something into existence for that thing to exist.

Human beings are also oblivious of God’s purpose behind resurrection. The fact is that nothing reaches its fullness in this life. People differ on truth and falsehood, right and error, good and evil, etc. Their differences and disputes cannot be settled or reach the right conclusion in this life on earth. It is a matter of God’s will that some of them live long, and that they are not held to account for their deeds during this life.

Thus, reward and punishment are administered in the hereafter when everything reaches its fullness.

The sūrah replies to the unbelievers’ assertion that the dead will not be resurrected.

It dispels people’s doubts with an emphatic assertion: “Yes indeed! That is a promise to which He has bound Himself” (Verse 38) When God makes a promise, then that promise is fulfilled without fail. “Even though most people do not know it.” (Verse 38)

People are rarely aware of the true nature of a promise made by God.

The whole thing has a definite purpose: “He will make clear to them the reality of matters over which they differ, and the unbelievers will know that they were liars.” (Verse 39) They lie when they allege that their methods are based on true guidance, when they accuse God’s messengers of lying, and when they deny the life to come and entertain concepts and beliefs that are false and lack basis. Besides, resurrection is so easy: “Whenever We will anything to be, We need only say, ‘Be’—and it is.” (Verse 40)

The present passage started with a reference to those who plot and scheme. It now concludes with two highly charged emotional touches. The first warns that against God’s scheme no one is safe at any time of the night or day. The other invites people to join the whole universe in extolling God’s praises and worshipping Him. Only man can refuse to submit to God, while everything around him glorifies and praises God:

Do those who devise evil schemes feel secure that God will not cause the earth to swallow them, or that suffering will not befall them whence they do not perceive? — Or that He will not suddenly take them to task in the midst of their comings and goings; for they can never frustrate His design? — Or that He will seize them when they are alert and apprehensive? Surely your Lord is Most Compassionate, Most merciful. Do people not see how every object God has created casts its shadow right and left, prostrating itself before God in complete submission? For, before God prostrates itself every living thing in the heavens and the earth, as do the angels. They do not behave in arrogant defiance. They fear their Lord, who is high above them, and do as they are bidden. (Verses 45-50)

It is indeed most amazing that human beings see how God’s hand is working yet they take no heed. Those of them who scheme continue their plotting, and those who thus far have been safe continue to feel secure against a strike that will overwhelm them just as happened to other people before them. They entertain no fear that God may inflict punishment on them at any moment, whether they are asleep or awake, mindful or oblivious of what is going on around them. The sūrah warns them of the impending danger which they may ignore at their peril: “Do those who devise evil schemes feel secure that God will not cause the earth to swallow them, or that suffering will not befall them whence they do not perceive?” (Verse 45) Or do they feel secure that God will not smite them at any time while they travel about on business or pleasure.

“They can never frustrate His design.” (Verse 46) They are not immune from His punishment wherever they happen to be. Or do they feel safe against a strike which “will seize them when they are alert and apprehensive?” (Verse 47) Their expectation of danger and alertness to it will not frustrate God’s will. He is just as able to seize them when they fully expect danger as He is able to take them unawares. The fact remains that God “is Most Compassionate, Most Merciful.” (Verse 47)

The question has to be asked again: Do those who devise evil schemes feel secure against God’s punishment? They are certainly totally oblivious to what is going on around them whereby the whole universe, with all its laws and phenomena, delivers a message of submission to God and acceptance of His will: “Do people not see how every object God has created casts its shadow right and left, prostrating itself before God in complete submission? For, before God prostrates itself every living thing in the heavens and the earth, as do the angels. They do not behave in arrogant defiance. They fear their Lord, who is high above them, and do as they are bidden.” (Verses 48-50)