The third presentation of this central issue of faith employs a different style, showing us in the first place the universal proof as it relates to human life, interests and livelihood. It speaks of God’s blessings, visible and subtle, which people enjoy.

Nevertheless, they continue to engage in arguments about God, who gives them all these blessings. The sūrah then follows the same pattern in presenting the central theme of faith as already discussed in the first two presentations:

Are you not aware that God has made subservient to you all that is in the heavens and the earth, and has lavished upon you His blessings, outward and inward? Yet some people argue about God without having any knowledge, without guidance, and without any light giving revelations. When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’ Why, even if Satan is beckoning them to the suffering of the blazing fire.

(Verses 20-21)

This remark occurs repeatedly in the Qur’ān. Conveyed in different ways, it appears new every time, because the universe appears new whenever we contemplate its secrets and reflect on its unending wonders. Indeed, it takes far longer than man’s lifetime to review these wonders. Yet every time he looks at them, they appear to have a different colour and a different tone.

The sūrah portrays these from the viewpoint of harmony between man’s needs in his life on earth and the construction of the universe. This leaves no possibility for such harmony to have been achieved by mere coincidence. It is inevitable, therefore, that we should acknowledge the single will that makes such harmony a reality.

Planet earth is no more than a little particle when compared to the universe.

Compared to the size of the earth, man is a tiny and weak creature. Moreover, the earth contains forces as well as animate and inanimate beings in comparison to which man appears no more than a tiny creature in size, weight and strength. By His grace, however, and by breathing into him of His own spirit and honouring him above many of His creatures, God has given man a special position in the universal system. Indeed, He has given him the ability to use many of the forces and resources of this universe. This is what the sūrah describes as ‘making things subservient’ to man within the context of granting him countless blessings that are subtle and apparent, inward and outward. These blessings go beyond making things in the heavens and earth subservient to man. Mere human existence is a blessing, as are man’s powers, abilities, talents and skills. Sending human messengers with divine messages is an even bigger and greater blessing. The breathing of God’s spirit into man at the time of his creation is also an aspect of blessing. Indeed, every breath man draws, every heart beat, every sigh, sound, feeling and thought is a blessing which he could not have had without God’s grace.

God has made what is in the skies available and subservient to man. Thus, he is able to benefit from the sun’s rays, the moon’s light, the guidance provided by the stars, rain, air and birds that fly. He also enabled him to benefit and use what is on and in the earth. This is even easier to note and reflect upon. Man is placed in charge of this vast kingdom, and given the ability to use all the resources of the earth, some of which are clear and apparent while others are subtle and hidden; some are known fully to man, some he knows only by their effects, and some he benefits from without even knowing what they are. In every moment of the night and day man is given the great abundance of God’s blessings, the extent and form of which he does not fully know. Yet in spite of all this, some people are ingrate, do not reflect on the world around them and do not appreciate the blessings they enjoy: “Yet some people argue about God without having any knowledge, without guidance, and without any light-giving revelations.” (Verse 20)

In its contemplation of the universe, the sūrah puts the unbelievers face to face with the logic of their own nature. In this way, they cannot deny the truth it emphasizes. Yet still there are those who deviate and remain heedless:

If you were to ask them: ‘Who is it that has created the heavens and the earth?’ they will be sure to answer: ‘God.’ Say: All praise is due to God alone!’ Yet most of them do not understand. To God belongs all that is in the heavens and the earth. Indeed, God is the One who is self-sufficient, worthy of all praise. (Verses 25-26)

When man questions his own nature and conscience, he cannot avoid admitting this clear truth. The heavens and the earth stand as they are: with careful planning of their sizes, movements, dimensions, qualities and characteristics. They are made in deliberate measure and full harmony. Yet they are creatures that no one claims to have created, and no one alleges that any creator other than God has had a share in their making. They cannot have come into existence by themselves. Nor can they follow a system or establish harmony without elaborate planning or a planner. To suggest that they have existed by themselves, or as the result of coincidence, does not merit argument. Moreover, human nature profoundly rejects any such claim.

Those who associated partners with God, and argued very strongly against the Prophet and his message, could not falsify the argument of their own nature when they were confronted with the universal proof of the creation of the heavens and the earth. Hence, they did not hesitate in their reply to the question: ‘Who has created the heavens and the earth?’ Their answer was clear: ‘God.’ Therefore, God directs His Messenger to comment on their answer thus: “Say: All praise is due to God alone.” (Verse 25) Praise is due to God for keeping the truth of the universe and its creation clear in human nature. The argument is discontinued so as to give a new comment:

“Yet most of them do not understand.” (Verse 25) It is because they do not understand that they continue to argue, ignoring the logic of human nature and the fact that the whole universe points to its supreme Creator.

The sūrah adds a statement of God’s ownership of all that is in the heavens and the earth, whether it is made available to man or not. He is in no need of anything in the heavens or the earth. He is praised even though people may not praise Him: “To God belongs all that is in the heavens and the earth. Indeed, God is the One who is self-sufficient, worthy of all praise.” (Verse 26)

This presentation concludes with a scene of the universe which symbolizes God’s inexhaustible riches, and unlimited knowledge. It further expresses His supreme and ever-renewing ability to create and His unrestricted will:

Were all the trees on earth to be made into pens, and the sea ink, with seven more seas yet added to it, the words of God would not be exhausted. God is indeed Almighty, Wise. The creation of you all and your resurrection is but like [the creation and resurrection of] a single soul. God hears all and sees all. (Verses 27-28)

The fourth presentation tackles the same issue addressed in the previous three, stating that God is the truth while all those they invoke beside Him are false. It speaks of addressing worship purely to God alone and of the Day of Judgement when neither parent nor child can avail the other. Several psychological influences are brought to bear here against a universal background:

Do you not see that God causes the night to pass into the day, and the day to pass into the night, and that He has made the sun and the moon subservient [to His laws], each running its course for a set term, and that God is fully aware of all that you do? Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great. (Verses 29-30)

The scenes of the night passing into the day and the day passing into the night, as well as their shortening and increase in length with the different seasons are indeed remarkable. However, our long familiarity with them makes most of us oblivious to this wonder that occurs regularly, without fail or disturbance. It follows a regular cycle that never deviates from its set pattern. It is only God who can initiate such a system and maintain it. To appreciate this fact needs no more than observation of this unfailing cycle.

The relation of this cycle to the sun, the moon, their regular movements and their being made subservient is an even greater wonder than the day and night, their shortening and increase in length. No one could do this other than God Almighty. It is He who knows and determines how long they will continue to follow this cycle, until the time He has appointed. Another truism is added to these two universal facts in the same verse: “God is fully aware of all that you do.” (Verse 29) Thus, the three are cited together as closely-linked, indisputable facts. This is followed by a comment stating the great truth upon which all facts are based. It is the central theme of this sūrah, which is preambled by this evidence: “Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great.” (Verse 30)

This accurate, balanced, coherent and unfailing universal system functions by the fact that God is the Ultimate Truth and that whatever else people may invoke is false.

This is the great truth upon which is based every other truth, and by which the whole universe fulfils its existence. That God — limitless is He in His glory — is the Ultimate Truth means that it is He who brings the universe into existence, maintains it, conducts its affairs, guarantees its stability and coherence for the length of time He chooses.

“Thus it is, because God alone is the Ultimate Truth.” (Verse 30) Everything else changes and alters, increases and decreases, is subject to strengthening and weakening, flourishing and withering. Everything else comes into existence and goes out of it, but God alone is Eternal, unchanging, subject to no transformation or alteration.

Drawing on the great danger presented by a stormy sea and how it puts things into perspective, the sūrah then reminds them of an even greater danger, in comparison with which the danger of the sea appears ever so small. This is the danger of the day when all relations are severed, parents and children are separated and preoccupied with their own positions; when each soul stands on its own, without support, unable to call upon anyone for help:

Mankind! Fear your Lord and fear a day when no parent will be of any avail to his child, nor any child will in the least avail his parents! God’s promise is most certainly true. Let not, then, the life of this world delude you, and let not deceptive thoughts about God delude you. (Verse 33)

The horror described here is psychological, measured by its effect on hearts and souls. Nothing severs blood relations and ties between parent and child, and nothing makes everyone preoccupied solely with their own positions unless it be a fear totally unknown to people. The call to fear God, therefore, comes here at the right time, when people are ready to respond. The issue of the hereafter is presented against the background of such great horror so that hearts will listen.

“God’s promise is most certainly true.” (Verse 33) It will never fail. There can be no avoidance of this very difficult situation. No one can escape the accurate reckoning and the fair reward, when none can avail another of anything.

“Let not, then, the life of this world delude you.” (Verse 33) It is full of lure, luxury and comfort, but it is limited in duration, and it is only a test to determine the eventual reward. “And let not deceptive thoughts about God delude you.” (Verse 33) Let no comfort, work, or interest delude you. Above all, let no devil tempt you, for there are many devils, such as money, science, life, power, authority, desire, fancy and passion. Each has its own lure and temptation which can be very deluding. Fear of God and remembrance of the Day of Judgement, however, should be enough to protect believers from all such temptations.

At the end of this fourth presentation, which completes the sūrah, a final note is given, one which is both powerful and awesome. It describes God’s perfect and comprehensive knowledge contrasting this with our own limited, human knowledge. It states the question discussed throughout the sūrah, in its four sections, and presents all this in one of the most wonderful images drawn in the Qur’ān:

Indeed with God alone rests the knowledge of when the Last Hour will come; and He it is who sends down rain; and He knows what the wombs contain; whereas no one knows what they will earn tomorrow, and no one knows in what land they will die.

God alone is omniscient and takes cognisance of all things. (Verse 34)

God Almighty has chosen to keep the knowledge of the Last Hour to Himself; none knows it other than Him. Thus people will always remain cautious, expecting its arrival at any time, trying to be ready for it. They know that there is no time to lose in preparing for its arrival.

It is God who sends down rain in accordance with His wisdom, and in the measure He chooses. People may know by experience and measurement that rain is due, but they cannot create the conditions that bring rain about. The Qur’ānic statement makes clear that it is God who sends down the rain, as it is He who initiates the universal conditions that form and regulate it. Thus, what is exclusive to God in this respect is the ability to send down the rain, as is made clear in the text.

Scholars who have included rain among matters that belong exclusively to God’s knowledge are mistaken. Yet God’s knowledge is true, complete, comprehensive and permanent in all matters. It is not liable to increase or decrease.

“He knows what the wombs contain.” (Verse 34) This is exclusive knowledge similar to that of the Last Hour. It is God alone who knows, with absolute certainty, what wombs contain at every moment and in every stage, how they swell or shrink, what type of foetus, even when it has no shape, form or size. He knows whether it is a male or a female, even at the moment when no one can have any knowledge of this, at the time when the female egg is fertilized. He further knows the features the foetus will have, its characteristics and future abilities. All this is part of God’s exclusive knowledge.

“Whereas no one knows what they will earn tomorrow.” (Verse 34) No one knows what will happen to them tomorrow: good or bad, benefit or harm, ease or hardship, health or sickness, obedience to God or disobedience. ‘Earning’ is far more general than material gain. It applies to everything that happens to a person tomorrow, which is kept hidden under thick covers. People may try to discover this, but they will always fail, remaining unable to discern anything beyond those covers.

Similarly, “No one knows in what land they will die.” (Verse 34) Such knowledge is kept behind thick blinds which cannot be penetrated by hearing or seeing.

As human beings we stand before these covers acknowledging our weakness and limited knowledge. Thus, the arrogance of assumed, penetrative knowledge is thus seen for what it is. We realize that, compared with what is withheld from us, our knowledge is indeed limited. Even when human knowledge achieves all that it can, there remains a great deal about which we do not know. We will always remain blind to what happens tomorrow, or even in the next moment. With such realization, humans should reduce their arrogance and submit to God.