Following closely after those episodes of the histories of Moses, David, Solomon, Şāliĥ and Lot (peace be upon them all), this final passage is closely related to its opening verses. As clearly seen, the stories that occur in between the opening and concluding passages are also closely related to both. Every story serves an aspect of the overall issue that the sūrah tackles. This final passage begins with praising God and offers the greeting of peace to His chosen prophets and messengers who include in their ranks many that have not been mentioned in this sūrah. Thus, the passage begins a new discussion of faith. This round portrays scenes of the universe and shows aspects of the inner self, and things that are beyond our world. It also refers to the signs that announce the approach of the Last Hour, and shows scenes of the hereafter and the hardship people experience on the Day of Resurrection. Indeed, apart from those excepted by God, all creatures in the heavens and the earth dread the arrival of the Last Hour.

In this passage people are made to contemplate what they see in the universe around them, and also what is within themselves. They cannot deny these and cannot explain their existence unless they acknowledge God as the sole Creator who has planned it all and who is able to accomplish His purpose in full. These scenes are shown in succession, with a perfect rhythm, rendering all counter argument futile.

Successive questions are put to them: who has created the heavens and the earth?

Who brought rain from the skies to bring forth pleasant gardens? Who has stabilized the earth, caused rivers to run through it, placed mountains on it and a barrier between seas? Who responds to a supplicant praying in desperation and removes harm? Who causes human succession on earth? Who guides you in the darkness on land and at sea? Who sends the wind heralding His grace? Who originates and repeats creation? Who provides sustenance for you from the heavens and the earth?

Time after time they are hammered with the question: can there be another deity alongside God? They cannot utter such a claim, yet they worship objects claiming for them a share of God’s divinity! The passage then looks at their denial of and confusion about the hereafter. It comments by directing them to reflect on the end met by earlier communities which, like them, denied the truth. This is followed by a scene of the resurrection and what it involves of fear and hardship. It returns them for a moment to life on earth before resuming its account of the Day of Judgement, as if to shake their hearts and souls.

As the passage approaches its end it acquires an awesome rhythm. Having directed the unbelievers’ attentions to scenes of the universe and the horror of the Day of Resurrection, the Prophet abandons them to their fate which they have chosen, defining his own code and method: “I am only bidden to worship the Lord of this City who has made it sacred. To Him all things belong. And I am bidden to be one of those who submit themselves [to God]. And to recite the Qur’ān. So whoever chooses to follow the right path does so for his own benefit, and if any chooses to go astray, say: I am only a warner.” (Verses 91-92)

Say: All praise be to God, and peace be upon His servants whom He has chosen. Who is more worthy: God or the false [deities] they associate with Him? (Verse 59)

In this verse God orders His Messenger (peace be upon him) to say the most suitable word with which to open and conclude his discourse preaching God’s message. All praise be to God who deserves praise for all the blessings He has bestowed on His servants, not least guiding them to believe in Him and follow the system and code of living He has chosen for them. Thereafter, a greeting of peace is offered to His servants whom He has chosen to deliver His message and outline the system He wants implemented.

Following this opening, the sūrah highlights its effects on hearts that deny God’s signs. It begins with a question that admits only one answer: “Who is more worthy:

God or the false [deities] they associate with Him?” (Verse 59) These false deities may be statues and figures, angels or jinn, or some other created being. None of them, however, aspires to a position of being similar to God Almighty, let alone to being more worthy than He. No one endowed with a mind to think could ever draw such a comparison. Hence the question appears to ridicule their position, or rebuke them for what they say. It is not a question to be asked in earnest, nor does it require an answer.

Therefore, a different question is put to them, derived from the nature of the universe around them and what they see of it:

Or, who is it that has created the heavens and the earth, and sends down for you water from the skies, with which We cause to grow gardens of delightful beauty? You could have never caused such trees to grow. Could there be any deity alongside God? Nay, they are people who swerve from justice. (Verse 60)

The heavens and the earth are undeniable facts, yet no one can claim that other deities have created them, when such deities are nothing but statues, angels, devils, stars or planets. Simple facts are enough to show the fallacy of such a claim. None of the idolaters in Arabia made the absurd claim that the universe came into existence by itself, without a creator, like latter day unbelievers do. Hence, it was sufficient to remind people of the existence of the heavens and earth, and to direct them to reflect on who had created them. This was sufficient to prove the case of faith and show unbelief as something truly absurd. This question, however, does remain valid. The creation of the heavens and earth in the way they are, with deliberate planning clearly evident, could never have come about by blind coincidence. Indeed, the perfect harmony apparent in the heavens and the earth forces any thinking person to acknowledge that it is all the work of the One and only God. Indeed, God’s oneness is evident through His work: there is one harmonious design running throughout the universe, with a single nature and direction. Hence, it must have been made by the One originator whose aim is clear in everything He creates and designs.

“Or, who is it that... sends down for you water from the skies, with which We cause to grow gardens of delightful beauty? You could have never caused such trees to grow.” (Verse 60) Rain is also a clear undeniable fact. One cannot be explained in any way other than acknowledging the Creator of the heavens and earth. He enables all in accordance with a system that permits the sending down of rain, in set quantities that allow for the emergence of life as it is. None of this could have come about by coincidence or accident. It is because of meeting such special needs that the Qur’ān uses the phrase “sends down for you...” The Qur’ān directs people’s attentions to the fine effects of sending rain in suitable measure to meet their needs: “With which We cause to grow gardens of delightful beauty.” (Verse 60)

Next, the sūrah tells them about themselves:

Or, who is it that responds to the one in distress when he calls out to Him, and who removes the ill, and makes you inherit the earth? Could there be any deity alongside God? Little do they reflect! (Verse 62)

As it tells them about their inner thoughts and real position, this verse speaks to peoples’ consciences. When a person finds himself in real distress, expecting little help from anywhere, he resorts to none other than God to remove his distress. This is especially so when the distress is too much to cope with; when the help one had been expecting from friends and relatives fails to materialize; when one looks around only to find oneself in a hopeless situation with no means of escape; when no power, not even one’s own, is able to do much to relieve one’s distress; when whatever one has prepared for hard times proves useless. In such a situation human nature wakes up and appeals to the only power that can provide help and support. Man then appeals to God, even though he had forgotten Him in times of ease and plenty.

It is only God, and none other, who responds to a person in distress and removes ill and hardship. It is God who restores security to such a person and removes all that has been afflicting him.

In times of ease and plenty people are oblivious of this fact. They try to find support and protection with some worldly power, flimsy as such may be. Yet when distress and hardship are too strong, their nature regains insight and they turn back to their Lord, seeking His forgiveness and support.

The Qur’ān directs stubborn opponents of faith to this fact that lies in their nature.

It incorporates this with the indisputable facts of the universe, such as the creation of the heavens and earth, rain, plant growth, man’s firm abode on earth, the mountains, rivers and the barrier between river and sea water. That a person in distress appeals to God for help is also a fact of life which is no less true than any of these.

The sūrah continues to direct their feelings to realities in their life: “And makes you inherit the earth?” Who is it that allows people to take charge of the earth? It is God who initially placed mankind in charge of the earth, and then made them succeed one another, generation after generation. It is He who created them in accordance with laws of nature that allow their existence on earth, and granted them talents and abilities that prepare them for their great task of building life on earth. These laws make the earth what it is, providing them with a suitable abode, and produce harmony and complementarity in the whole universe so as to provide and maintain the balance that promotes life and ensures its continuity. Should any of the many existing conditions be disturbed, life on earth becomes impossible.8

Besides, it is God who has determined life and death, to allow one generation to succeed another. Had earlier generations continued to live, the earth would be too small for them and their descendants. Life, civilization and thought would have become stale and slow, as the succession of generations promotes new thinking and experimenting. Had too many generations been allowed to live together, conflict and dispute would have increased exponentially.

These verses containing such powerful questioning conclude with a question about their own creation, resurrection and the provisions they receive from heaven.

This is all coupled with a challenge that cannot be met:

Or, who is it that creates all life in the first instance, and then brings it forth anew?

And who is it that provides you with sustenance out of heaven and earth? Could there be any deity alongside God? Say: Produce your proof, if you are truthful.’ (Verse 64)

To initiate creation is an indisputable fact, and no one can explain it in any way other than saying that it is the work of the One Creator. His existence must be acknowledged because of the existence of the universe. Every attempt to explain the existence of the universe in such an evidently planned and deliberate state without acknowledging God’s existence and oneness has proven logically unsustainable.

Indeed, His own creation proves His oneness. It tells of one system of creation, planning, absolute balance and harmony, which means that it is all subject to a single will that established a single sophisticated rule of existence.

It is the bringing back of creation that unbelievers have always disputed. Yet the acknowledgement of initial creation in such a planned and elaborate way inevitably leads to belief in a second creation so as to give people what they deserve for their actions which they do in this temporary stage of life. Although some reward for action is given in this life, it is by no means complete. The point is that we have clear balance and harmony in the elaborate creation of the universe. This necessitates its perfection through the achievement of balance and harmony between action and reward, which does not happen in life on earth. Therefore, it must take place in a second life. As to why such balance and reward are not accomplished in this life, we can only say that it is the prerogative of the Creator and His wisdom. We must not put such a question to Him, because He knows His creation best. He has chosen not to reveal the reason to us, keeping it as part of His own knowledge which He reveals to no one.

With the acknowledgement of God as the originator of creation and the One who brings the dead back to life, the sūrah asks the same question again: “Could there be any deity alongside God?” (Verse 64)

Providing sustenance is closely related to our first and second creation. Sustenance comes from the earth in a variety of ways, the most evident of which are plants, animals, water and air, all of which enable us to eat, drink and breathe. It also includes minerals that we take from the earth, sea treasures that provide food and adornment, different types of energy such as electricity and magnetism, as well as other powers known only to God. We are able to discover some of these and tap them every now and then.

Sustenance that comes from the heavens is also plentiful. In this life we get light, heat and rain as well as whatever powers and benefits God grants us. In the life to come, we receive the reward God will be pleased to give us. This is implied in the figurative sense of “heaven” connoting elevation, which is often used in the Qur’ān and ĥadīth.

Having taken us on this round of universal imagery and facts about our lives to establish the truth of God’s oneness and the falsehood of polytheism, the sūrah begins a new passage citing aspects of what lies beyond the reach of human perception, known only to God. These verses discuss the life to come, which human nature and logic accept as essential, but the timing of which our knowledge cannot determine:

Say: None in the heavens or earth knows what is hidden except God. Nor can they ever perceive when they shall be raised from the dead.’ Indeed the total sum of their knowledge stops short of comprehending the hereafter. Nay, they are in doubt of it.

Nay, they are blind to it. The unbelievers say: ‘What! After we have become dust, we and our forefathers, shall we be brought back [to life]? We have been promised this before, we and our forefathers! This is nothing but fables of the ancients. ‘Say: “Go all over the earth and see what happened in the end to the guilty. ‘Do not grieve over them, nor be distressed by what they scheme. They ask: “When will this promise be fulfilled, if what you say be true?’ Say: ‘It may well be that something of that which you so hastily demand has already drawn close to you.’ Your Lord is indeed most bountiful to people, but most of them are ungrateful. And indeed your Lord knows all that their hearts conceal and all that they bring into the open. There is nothing that is hidden in the heavens or the earth but is recorded in a clear book. (Verses 65-75)

Belief in resurrection, reckoning and reward is an integral and indispensable element of faith. There must be a future world when reward is completed so as to make it fit the action performed. It is necessary that man’s heart and mind are focused on such future life, so as to make his actions in this world look to what awaits him there.

Over countless generations and despite successive divine messages humanity has taken a singularly bizarre attitude towards the question of resurrection and the life to come, despite its being both simple and necessary. It always stood incredulous when a messenger of God said that there would be life after death. The great miracle of initiating life in the first place was not enough to make humanity realize that a second life is easier to accomplish. Hence, people often turned away from every signal warning them of what awaits them in the life to come. They were bent on following their erring ways, disbelieving in God’s messages and rejecting His messengers.

The life to come is part of the realm that lies beyond our faculties of perception and which is known only to God. Yet unbelievers always demanded to know the exact timing of this future life, or else they would continue to deny it. They treated it as superstition and legend that has no place in reality. Therefore the sūrah makes clear that it is God alone who knows the world beyond, and that human knowledge of the hereafter is very limited: “Say: ‘None in the heavens or earth knows what is hidden except God. Nor can they ever perceive when they shall be raised from the dead.’ Indeed the total sum of their knowledge stops short of comprehending the hereafter. Nay, they are in doubt of it. Nay, they are blind to it.” (Verses 65-66)

“The unbelievers say: What! After we have become dust, we and our forefathers, shall we be brought back [to life]?” (Verse 67) This has always been the most difficult point for unbelievers to accept. Could it be true that after life has departed from us, and our bodies have decomposed and been reduced to dust and ashes, which happens to all people within a certain period of their burial apart from some exceptional cases, we will be brought back to life? Is it true that we and our forefathers, who died long before us, will be raised up from the earth when we have become part of its dust?

This physical image acts as a barrier preventing them from accepting the possibility of future life. They forget that they have been brought into this life from nothing. No one knows where the atoms and cells that make up their bodies were initially. They were scattered on the earth, deep in the sea and high in the air. Some came from the soil, some from space and water, and some from the sun. Indeed, some were breathed in by man, plant or animal, and some came from a carcass that had decomposed allowing some of its elements to evaporate. These atoms and cells were then part of some food or drink, or part of the air people breathe, or the rays to which they are exposed. Then this countless multitude, from an unknown number of sources, was assembled in a fertilized egg that clings to the wall of a woman’s uterus, and which then grows and acquires human form. After a long journey through life, it becomes no more than a dead body wrapped in sheets, ready for burial. Thus was their first creation. What is so strange about bringing them back in the same form, or in a different one, for their second life? But this was what those unbelievers of old used to say. It continues to be said today by some unbelievers, albeit somewhat differently.

The unbelievers followed this absurdity with ridicule: “We have been promised this before, we and our forefathers! This is nothing but fables of the ancients.” (Verse 68) They were fully aware that earlier messengers had warned their forefathers in the past, which indicates that those Arabs were not totally unaware of faith. Rather, they thought that such promises had not been fulfilled. Therefore, they discarded the new promise, describing it as fables circulated among ancient people which Muhammad then revived. They forget that the Day of Judgement arrives at the time appointed for it, and it will neither be put forward because people hasten it, nor delayed to fulfil their hopes.

Its time has been set by God and remains known only to Him. When Gabriel asked the Prophet about its timing, he said: “The one being asked about it knows no more about it than the one putting the question.” [Related by Muslim, Abū Dāwūd, al- Nasā’ī, al-Tirmidhī and Ibn Mājah.] At this point, the sūrah directs the unbelievers to turn their minds to the end met by earlier communities which, like them, denied the warnings given by God’s messengers. These are described here as the guilty ones: “Say: Go all over the earth and see what happened in the end to the guilty.” (Verse 69) This directive is meant to broaden their view. No human generation stands in isolation. Every generation is subject to the same laws and rules that apply to the rest. What happened to those who were guilty in the past may happen to the guilty in later generations, because divine laws admit no favouritism. Travelling about the land was certain to inform them of past experiences, and these would contain a lesson for them. It would open their minds and hearts to light. The Qur’ān directs people to learn of the operation of divine laws so as to broaden their vision and give wider dimension to their lives.

Having emphasized the point of God’s perfect knowledge, the sūrah moves on to speak about the Children of Israel’s differences on fundamental issues. What the Qur’ān states about these is part of God’s knowledge, and it provides the final, indisputable word on them. It is an example of how God judges between people in dispute. This is stated so as to provide some comfort to the Prophet for he is instructed to leave them to God, who will judge between them as He pleases:

This Qur’ān explains to the Children of Israel most of that over which they disagree.

And it is indeed guidance and mercy to those who believe. Your Lord will judge between them in His wisdom; for He alone is Almighty, All-Knowing. So, place your trust in God; for yours is surely the path of the clear truth. Indeed you cannot make the dead hear; and you cannot make the deaf hear your call when they turn their backs and go away. Nor can you lead the blind out of their error. You can only get those who believe in Our signs to listen; and they will then submit themselves [to God]. (Verses 76-81)

The Christians have long been in dispute concerning Jesus Christ and Mary, his mother. Some say that the Christ was purely human, while others maintain that the Father, the Son and the Holy Spirit are three different forms in which God reveals Himself to mankind. They allege that God is made of these three elements, making Jesus the Son. Thus, God the Father came down in the form of the Holy Spirit and took human form inside Mary and was born in the form of Jesus. Others still say that the Son is not eternal like the Father, but created in this world. As such, he is of a lower status than the Father and subject to Him. A different group deny that the Holy Spirit was one of the three elements. The Council of Nicaea held in 325 AD and the Council of Constantinople held in 381 decided that the Son and the Holy Spirit are equal to the Father in divinity. It further decided that the Son was born from the Father in eternity and that the Holy Spirit emanates from the Father. Likewise, the Council of Toledo, held in 589, also made the same decision concerning the Holy Spirit. The Eastern and Western Churches split over this point, and continue to differ.

The Qur’ān gives the final word to end all such disputes. It describes the Christ as God’s “Word which He gave to Mary and a soul from Him.” (4: 171) He is certainly a human being, no more: “He was nothing but a servant of Ours whom We had graced and whom We had made an example for the Children of Israel.” (43: 59)

Christians have held similar differences about the crucifixion. Some say that Jesus was crucified until death, was buried and then rose from the tomb after three days and was taken to heaven. Others say that Judas who betrayed him and pointed him out to his enemies was made to look like Jesus and that it was he who was crucified in his place. Some say that his likeness was thrown over his disciple Simon, and Simon was taken in his place. The Qur’ān gives the final word on all this as it says:

This Qur’ān which supersedes all books revealed before it provides the final word on all disputes between their followers. Still the idolaters in Arabia argued about it. It is as God describes it: “It is indeed guidance and mercy to those who believe.” (Verse 77)

It is “guidance” preventing dispute and error. It outlines the way of life to implement, and determines the course to follow. It also provides a bond between the believers and the great laws of nature which never fail. Furthermore, the Qur’ān is “mercy’ saving them from doubt, worry and confusion between systems and theories that cannot provide a solid basis to build their lives upon. Moreover, it establishes a bond with God that gives them reassurance and peace with themselves and with mankind generally. In this way, it leads them to earn God’s pleasure and His magnificent reward.

The Qur’ānic method of remoulding hearts and souls in accordance with pure, undistorted nature is indeed unique. It establishes harmony between human life, the universe and the major laws of nature operating in it. This enables man to live in peace and reassurance because he realizes that he lives in a world whose laws and forces are at peace with him. He knows that the overall law that runs the universe is the same as that which controls his life. With such harmony and peace between man’s soul and the great existence around him, peace is generated within the community and among humanity at large. Reassurance and stability become a reality in human life. This is “mercy” in its most comprehensive form. This quick reference to God’s grace represented in the revelation of the Qur’ān is followed by an assurance to the Prophet that God will judge between him and his community on the basis of His perfect knowledge: “Your Lord will judge between them in His wisdom; for He alone is Almighty, All-Knowing.” (Verse 78)

God has made the triumph of the truth a natural law similar to that of the creation of the heavens and the earth and the succession of night and day. It never fails. It may be slow in coming, but this will only be because of a particular purpose known to God which will ensure the fulfilment of certain goals known to Him. Yet still the law remains in operation, and God’s promise is certain to be fulfilled. Indeed, no one’s faith is complete unless one believes in its certainty. What we need to know is that God’s promise will come to pass at the moment appointed for it, and it will neither be hastened nor delayed: “So, place your trust in God; for yours is surely the path of the clear truth.” (Verse 79)

The sūrah continues to comfort the Prophet so that he bears with patience the stubborn rejection by the unbelievers, despite his strenuous efforts giving them sound advice and addressing them with the Qur’ān. He is told that he has not slackened in his duty, but he can make only those with beating hearts hear. These are the ones who listen attentively, and their hearts are moved so as to respond to the Prophet who gives them honest and sound counsel. By contrast, those whose hearts are dead and who are blind to all the pointers to the truth of faith are a lost case.

The sūrah then takes us on another round previewing some of the forerunners of the Day of Resurrection. It mentions the appearance of a beast that will speak to those who do not believe in God’s signs that are placed in the universe. It paints a scene of the resurrection and the rebuke levelled at those who deny God’s signs, while they stand speechless. It then quickly refers to the two signs that are always there to see, namely the night and the day, before taking us back to a horrendous image when the trumpet is blown and the mountains are made to move like clouds.

It shows us the good believers safe from all this horror while those who have been errant are thrown on their faces in hell:

When the Word comes to pass against them, We will bring forth to them out of the earth a beast which will say to them that mankind had no real faith in Our revelations.

On that day We shall gather from each community a host of those who denied Our revelations; and they shall be lined in ranks. And when they come forth [God] will say:

Did you deny My revelations even though you did not comprehend them fully; or what was it that you were doing?’ And the Word will come to pass against them because of their wrongdoing, and they will be unable to speak. Are they not aware that it is We who have made the night for them to rest in, and the day to give them light?

In this there are truly signs for people who will believe. On that day the trumpet will be sounded, and all who are in the heavens and the earth will be stricken with terror, except those God wills to exempt. All shall come to Him in utter humility. And you see the mountains, which you deem so firm, pass away as clouds pass away. Such is the work of God who has ordered all things to perfection. He is indeed fully aware of all that you do. Whoever comes [before Him] with a good deed shall have far better than it; and they will be secure from the terror of that day. And those who come with evil deeds, their faces will be thrust into the fire: Are you now being recompensed for anything other than what you did [in life]?’ (Verses 82-90)

The first of these verses mentions a beast. The same is mentioned in many aĥādīth, some of which are authentic, but these do not give any description of it. There are descriptions of it in other aĥādīth which do not aspire to any reasonable degree of authenticity. Hence, they should be discarded. Of the many descriptions of this beast that should be so discarded are that it is 60 yards in length, that it has fluff, feathers, a beard and hoofs, that it has a bull’s head, pig’s eyes, elephant’s ears, a deer’s horns, an ostrich’s neck, a lion’s chest, a tiger’s colour, a cat’s waist, a ram’s tail and a camel’s limbs. Nothing of such descriptions is of any significance whatsoever.

It is better by far to limit ourselves to the text of the Qur’ān and the authentic aĥādīth which tell us that the appearance of the beast is a presage of the Day of Resurrection. It is when the time for repentance has expired and judgement is due on those who rejected the faith that God will bring forth this beast to speak to them.

At the end the Prophet is instructed to sum up his call and his method in calling on people to believe. He leaves them to their destiny, which they have chosen for themselves after the issues have been clearly put in front of them. The sūrah concludes, as it started, with praising God, leaving it to Him to show them His signs and to hold them to account for their deeds:

I am only bidden to worship the Lord of this city who has made it sacred. To Him all things belong. And I am bidden to be one of those who submit themselves [to God].

And to recite the Qur’ān. So whoever chooses to follow the right path does so for his own benefit; and if any chooses to go astray, say: “I am only a warner.’ And say: All praise is due to God. He will indeed make you see His signs, and you will recognize them. Your Lord is never heedless of what you do.’ (Verses 91-93)

The Arab idolaters used to believe in the sanctity of Makkah and the Sacred House, i.e. the Ka`bah. Indeed they based their supremacy in Arabia on belief in the sanctity of this House. Yet they did not believe in the oneness of God who made it sacred and also made it the focus of their lives. Therefore, God’s Messenger gives faith its proper value, declaring that he is commanded to worship the Lord of this sacred city, who has no partners. He states the Islamic concept of God’s oneness: the Lord of this city is the Lord of everything: “To Him all things belong.” (Verse 91) He also declares that he is bidden to be one of those who surrender themselves totally to God. No one else has any claim on them. They are a group of their own stretching over countless generations, sharing their belief in God and surrendering themselves to Him.

Such is the essence of his message, while its essential means is the recitation of the Qur’ān: “And to recite the Qur’ān.” (Verse 92) The Qur’ān is the book of this message, and also its constitution and method. The Prophet has been ordered to strive against the unbelievers by means of the Qur’ān, because it is sufficient as a means to address hearts, minds and souls. It contains what overpowers souls, influences feelings, and violently shakes hearts. Fighting was permitted at a later stage to defend believers, ensure the freedom for God’s message to address people with the Qur’ān, and to implement the divine law. As for calling people to faith, the Qur’ān itself is sufficient:

“And to recite the Qur’ān.” “So whoever chooses to follow the right path does so for his own benefit; and if any chooses to go astray, say: I am only a warner.” (Verse 92) This statement represents personal responsibility with regard to following divine guidance or error. In turn, it reflects the dignity that Islam guarantees man such that none are driven to faith against their will. It is only that we recite the Qur’ān and let it work on people in accordance with its profound and meticulous method. Needless to say, when human nature is left unshackled, it responds to the Qur’ān because its very constitution is in unison with the Qur’ānic method.

“And say: All praise is due to God.” (Verse 93) This is by way of introducing what is to come concerning God’s own making. “He will indeed make you see His signs, and you will recognize them.” (Verse 93) God certainly says the truth. Every day He shows His servants some of His signs within themselves and in the great expanse of the universe. He reveals to them some of the secrets at work in the universe.