By Mount Sinai; by a scripture inscribed on unrolled parchment; by the much-visited House; by the vault raised high; by the swelling sea; your Lord's punishment will indeed come to pass. Nothing can stop it.

On the day when the sky will shake and reel, and the mountains will move away. Woe on that day to those who deny the truth, who idly play with vain trifles. On that day they will be irresistibly thrust into the fire of hell, [and told:] 'This is the fire you used to deny! So is this sorcery, or do you not see? Burn in it! It will be the same whether you bear it with or without patience. You are being requited for what you have done. (Verses 1-16)

These short verses use varied rhyming endings and a measured cadence which they maintain. In the Arabic text, they begin with a verse with just one word. Then the verses combine two words, then add more words until we have the last verse in this section of 12 words, yet the same powerful note is maintained.

The first verse reads in Arabic as Wat-Tur, translated here as By Mount Sinai. The Arabic word, Tur, means a mountain with trees. Here, it most probably refers to the mountain mentioned in the Qur’an, in Moses’ story where he received the tablets. The overall ambience is one of sacred objects stated in an oath by God confirming that something momentous will certainly take place.

The scripture inscribed on unrolled parchment refers, most probably, to the book of Moses which was written for him on the tablets. This reading fits well with the mention of Mount Sinai in the first verse.

However, some scholars say that the reference is to the ‘imperishable tablet’ in heaven, as this fits with what follows, referring to the much- visited House and the vault raised high. This again is a clearly possible meaning.

The much-visited House may refer to the Ka'bah although it is more likely that it refers to a house in heaven where the angels worship. An authentic hadith giving details of the Prophet’s night journey to heaven quotes him as saying: “Then I was taken up to the much-visited House.

Seventy thousand enter it every day and they do not return to it. It is the last thing they have to do...” [Related by al-Bukhari and Muslim.)

The Prophet’s statement means that the angels perform tawaf around this House, just as people do around the Ka'bah.

According to most scholars, the vault raised high refers to the sky. As he gave this explanation, Sufyan quoted the verse that says: “ We have set up the sky as a well-secured canopy.” (21: 32)

The swelling sea means that it is full. This is the most appropriate thing to put together in a scene that depicts the sky. It is open, vast and full, which makes it a glorious and awesome sign that fits well with the other scenes making up the oath that confirms a great event. The adjective masjur, translated here as swelling, may also mean set alight.

In another surah we have a verse that says: “ When the seas are set alight” (81:6) The phrase may also refer to some other creature.

In the midst of all this, the surah hurls on those who deny the truth of the divine message something more serious and frightening; namely, a prayer hastening their punishment by the Almighty: “ Woe on that day to those who deny the truth, who idly play with vain trifles(Verses 11-12)

Needless to say, a prayer by God means a sentence that is impossible to avoid, certain to come to pass, on that fearful day when the sky shakes and reels and the mountains slip away. All these terrible aspects thus confirm one another and overwhelm the deniers of truth who continue to play with vain trifles.

This description applies in the first place to the pagan Arabs, their primitive beliefs, insupportable concepts and their way of life which the Qur’an describes in several places. It is all trifling play, nothing serious.

They play like one hanging around in the middle of a lake, not aiming to reach the shore. Yet the description equally applies to anyone who leads their life on the basis of any concept other than the Islamic one. We cannot appreciate this unless we examine well known human concepts, as reflected in beliefs, legends or philosophies, and compare these with the Islamic concept of human existence in particular and the existence of the universe generally. All concepts, even those advanced by famous philosophers seem to be no more than childrens attempts to arrive at the truth as compared with the simple, profound and powerful truth as expressed by Islam and the Qur’an. This Islamic concept puts its address directly to human nature, free of exertion or complexity. Human nature immediately responds because what is presented to it fits perfectly with the profound truth inherent in it. It explains its relation to the universe, as well as the relation between the universe and its Creator.

As I read theories and concepts advanced by different philosophers, I often wonder at the strenuous efforts they exert to explain the existence of the universe and its relations. They appear like a child attempting to solve an extremely complex mathematical problem. I look at the clear, simple, easy and natural approach the Qur’an presents, which is free of crookedness and complexity. This is only to be expected for the Qur’anic explanation of the universe is stated by the Creator of the universe. Philosophers’ attempts are the product of small parts of the universe trying to explain its whole. The result of such miserable attempts is a foregone conclusion. When compared to the mature, sound and holistic concept the Qur’an puts forward, they seem to be a medley of confusion, absurdity and child’s play. Yet some people abandon the Qur’anic picture and adopt those confused attempts! A person may be influenced by some imperfect or deviant human attempt to explain life, human existence and the universe, and he will be confused as a result. He may then listen to a few verses of the Qur’an addressing the subject he is struggling with and he will find comfort, enlightenment and a steady measure. There he will find that everything falls into place, where facts are stable, held in position. He will then be reassured by the clear truth presented by the Qur’an. All confusion and worry will have disappeared.

The second section of the surah is one of excitement, spreading comfort and happiness, particularly after the preceding scenes of outright distress:

The believers will be in gardens and in bliss, rejoicing in all that their Lord will have granted them;for their Lord will have warded off from them the suffering of the blazing fire. Tat and drink with healthy enjoyment as a reward for what you have done.’ They will recline on couches arranged in rows, and We shall pair them with companions having most beautiful eyes. As for the believers whose off spring follow them in faith, We shall unite them with their offspring; and We shall not deny them anything of the reward for their deeds. Yet every individual will be held in pledge for his own deeds. We provide them with fruit and meat as they desire. They pass around a cup which will not lead to idle talk or to sin. They will be waited upon by youths of their own, [as pure] as pearls hidden in their shells. They will turn to one another, asking each other. They will say: 'When we were still living with our kinsfolk, we were full of fear, and so God has been gracious to us, and warded off from us suffering through the scorching wind. We used to pray to Him: He is the Beneficent, the Ever Merciful.' (Verses 17-28)

This scene is close to material comfort. It is of the type that addresses feelings in the early period, tempting the human soul with physical pleasures in their refined form. It contrasts with the scene of crude painful suffering that those who are oblivious to the truth have to face:

“ The believers will be in gardens and in bliss, rejoicing in all that their Lord will have granted them; for their Lord will have warded off from them the suffering of the blazing fire.” (Verses 17-18) Just mere protection from the suffering of the fire which has already been described is a great blessing.

How is it to be viewed then when it is coupled with admission into gardens and bliss? Moreover, these believers enjoy what God provides them with. It is all comfort and luxury plus hospitality and honour: “Eat and drink with healthy enjoyment as a reward for what you have done” (Verse 19) This in itself is a great blessing.

As they are so addressed from on high, they are told that they deserve whatever reward they are given. Furthermore, they will “recline on couches arranged in rows,” giving them the pleasure of their brethren’s company in such blissful surroundings. Yet, “ We shall pair them with companions having most beautiful eyes” (Verse 20) This represents man’s best enjoyment.

Further honour is granted as their offspring, who are also believers, join them in their place of bliss. This is added care. Even if their offspring do not attain the standards of the God-fearing, as long as they are believers, they join their parents without detracting anything from their parents’ reward. In no way, however, does this detract from personal responsibility and individual accountability. Rather, it is a favour that God bestows on them all: “As for the believers whose off spring follow them in faith. We shall unite them with their offspring; and We shall not deny them anything of the reward of their deeds. Yet every individual will be held in pledge for his own deeds” (Verse 21)

The surah now begins a series of rhetorical questions fashioned to a fast beat, presenting clear facts and addressing any remaining doubts the human soul might have. This round is full of strong challenges which no human heart can withstand:

So, [Prophet,] remind people. By the grace of your Lord, you are neither a soothsayer nor a madman. Or do they say, He is but a poet; let us await whatever misfortune time will bring him. ’ Say: 'Wait if you will. I too am waiting.’Is it their reason that prompts them to take this attitude? Or are they simply arrogant people? Or do they say, He has fabricated it himself?' They certainly do not believe. Let them, then, produce a discourse like it, if what they say is true. Were they created out of nothing? Were they the creators? Did they create the heavens and the earth? No. They have no faith. Do they possess your Lord's treasures? Or are they in ultimate control? Or have they a ladder to climb, in order to eavesdrop [on heavens secrets]? Let their eavesdropper produce a clear proof Is He to have only daughters and you sons? Do you [Prophet] demand a payment from them that would be burdened with debt? Do they have knowledge of the hidden reality so that they can write it down? Or do they want to entrap you? It is the unbelievers who are truly entrapped. Have they, then, any deity other than God?

Exalted is God far above anything they associate with Him. Even if they see a part of the sky falling down, they would say, It is but a mass of clouds!' [Verses 29-44)

The address here is to the Prophet:“So, remind people. ” (Verse 29) He should continue to remind people, undeterred by their rude and impolite behaviour or their false accusations. They used to say of him that he was a soothsayer, or a madman. These two descriptions are linked by the common notion that soothsayers received their information from the jinn, and that the jinn possessed those who were mad. Thus, the devil was the common element in both descriptions. What made them use either adjective - poet or sorcerer - to describe the Prophet was the fact that they were overwhelmed by the Qur’an. Its address was so unfamiliar to them even though, by nature, they were highly eloquent. Since they could not even think of admitting that it was God’s word, they felt that they needed to provide some plausible explanation for its superiority over anything they or others could say. Hence they claimed that it was imparted by the jinn, or that the jinn helped in its composition. They alleged that the man reciting it, i.e. Muhammad, was either a soothsayer receiving information from the jinn, or a sorcerer relying on the jinn's help, or a poet who had z jinnee friend, or a madman possessed by a jinnee who gave him such wonderful speech.

This is a wicked accusation. Therefore, God consoles His Messenger showing it to be of no importance and reassuring him that he continues to enjoy His favours which allow no element of soothsaying or madness to affect him: “By the grace of your Lord, you are neither a soothsayer nor a madman." (Verse 29) This is followed by a denunciation of their assertion that he was a poet: “ Or do they say, 'He is but a poet; let us await whatever misfortune time will bring him.™ (Verse 30) They indeed said that. Some of them counselled others to “bear with him, stick to our ways and soon enough he will die and we will be rid of him.” Hence the Prophet is instructed to give them an implicit threat in his reply:

At this point, the surah instructs the Prophet to leave them alone. They will certainly face the day mentioned at the beginning of the surah and the severe punishment it will bring them. He is to remain steadfast in the face of whatever is determined by his Lord who bestows His care on him. He is to glorify his Lord when he wakes up early in the morning, in the depths of the night and at the time when the stars disappear:

Leave them, then, until they face the day when they will be thunderstruck; the day when none of their scheming will be of any avail to them, when they will receive no support. Closer at hand more suffering awaits the wrongdoers, but most of them are not aware of it. So, await in patience your Lord's judgement; for you are under Our watchful eyes. Extol your Lord's limitless glory and praise when you rise, and extol His glory at night, and at the time when the stars retreat. (Verses 45—49)

This final passage begins with a clear warning against what will happen on that frightening day when the trumpet is first blown and they are all totally stunned. This takes place shortly before the resurrection, when nothing will be of benefit and no help can be expected from any quarter.

If, in this life, they are able to scheme and take action, nothing can stave off what will happen on that day. However, they will also endure another type of suffering before that. This is left unspecified, but it is certain to happen: “ Closer at hand more suffering awaits the wrongdoers, but most of them are not aware of it." (Verse 47)

Thus this long and determined attack is concluded, bringing the unbelievers face to face with the severe punishments that await them, one close at hand and the other to occur later. The surah then speaks to the Prophet who was the target of their false accusations. He is instructed to face such adversity with patience. He is to remain steadfast, continuing his efforts to advocate Gods message, and to leave the decision to God who determines whatever He will: “So, await in patience your Lord's judgementy (verse 48)

Yet this directive is coupled with a confirmation of Gods kindly care. Such loving care is certain to remove all hardship that the Prophet may have to face. Thus, perseverance in the face of adversity becomes acceptable, and even welcome, since it is the means to such compassionate care: “For you are under Our watchful eyes?' (Verse 48) This expression is unique, describing a position that has never been attained by any human being. Nowhere else in the Qur’an is this expression used, even though some similar expressions of overflowing care are used.

Moses, for example, is told: “Know that I have chosen you. Listen, then, to what is being revealed” (20: 13) “/ lavished My love on you, so that you may be reared under My watchful eye.” (20: 39) “I have chosen you for Myself?' (20: 41) All these expressions speak of highly exalted positions, but Muhammad (peace be upon him) is given an even higher distinction with this unique expression: “For you are under Our watchful eyes?' (Verse 48) This statement implies a unique aspect of friendliness and care. It imparts unparalleled connotations that no human expression can adequately describe. Therefore, we will not attempt any more than this reference to the fact.