Maryam Mary ( Two Interlinked Lives) 66-98

Maryam Mary ( Two Interlinked Lives) 66-98 - In the Shade of the Qur'an | Quran Course

The passage begins with a scene in which man is shown to be astonished about the reality of resurrection. “‘What!” says man, ‘When I am once dead, shall I be raised up alive?’” (Verse 66) The first point here is that this surprise is attributed to mankind in general. In fact, this same comment was expressed by many peoples during different periods of history. Hence, it is only normal that it should be attributed to the human kind in general. The surprise, or the objection results from man being oblivious of how he came into being. Where and what was he before entering this life? The fact is that he had no existence and then he began to exist. Had man remembered this fact, it would have been easier for him to visualize his return to life after death. Hence, the answer comes in the form of a rhetorical question: “Does not man remember that We earlier created him, when he was nothing?” (Verse 67)

This denial of the truth of resurrection is followed by an oath implying a stern warning. God, in His glory, swears by Himself, which makes this the most solemn and serious oath, that they will all be resurrected and gathered together. This is, then, a forgone conclusion: “By your Lord, We shall most certainly bring them forth.” (Verse 68) But they will not be alone. They will be driven “together with the evil ones.” (Verse 68) This shows them to be one category with the evil ones who always incite them to deny the truth of faith. Thus the two groups are leaders and followers.

At this point, a vivid picture is drawn showing them sitting on their knees around hell, in total misery and humiliation: “Then We shall most certainly gather them, on their knees, around hell.” (Verse 68) It is a fearsome scene, with multitudes upon multitudes of people brought together to the vicinity of hell and made to sit on their knees around it, suffering its heat and watching its fierce fire burn. They expect to be thrown into it at any time. They, thus, feel their misery to be compounded with humiliation.

The humiliation is even worse in the case of those who are proud and arrogant in this life. Hence, this image is followed with one in which we see the most hardened of these evil-doers being pulled and dragged towards it: “Thereupon We shall drag out from every group those who had been most obstinate in their rebellion against the Most Merciful.” (Verse 69) The sound here is stressed heavily, so that it gives an even more graphic and lifelike picture of how they are dragged out. Although the next image is left to our imagination, we nonetheless see them being thrown into hell.

God certainly knows best which people are more deserving of punishment in hell.

No one is taken at random, or by chance from that huge multitude. It is God who has brought them here and He knows them all, one by one. He knows what each and every one of them deserves: “For, indeed, We know best who most deserve to be burnt in the fire of hell.” (Verse 70) Those, then, are the ones who will be chosen first for the fire.

The believers witness this fearful scene as they too are brought near to it: “There is not one among you who shall not pass over it: this is, for your Lord, a decree that must be fulfilled.” (Verse 71) They arrive there, look at hell as it burns fiercely, asking for more feed. They also see the tyrants and the hardened sinners as they are made to enter into it. The believers, however, have a different end: “But We shall save those who are God-fearing, and leave the wrongdoers there, on their knees.” (Verse 72)

Now the sūrah leaves with us this scene of the Day of Judgement to paint an image of this world in which the unbelievers are shown behaving arrogantly towards the believers, branding them as poor and weak, and boasting about their own wealth and petty social values.

“When Our revelations are recited to them in all their clarity, the unbelievers say to those who believe: ‘Which of the two sides has a better position and a superior community?” (Verse 73) These people have their own social clubs demonstrating all the material values which the wealthy and powerful are keen to emphasize in their corrupt world. By contrast, we see humble gatherings where there are no such material riches or adornments. Instead, there are only the values of faith which unite people in these other groups. The two are juxtaposed so as to fully demonstrate their contrast.

The first side stands out with its wide variety of temptations: wealth, beauty, power and influence. It uses all these to serve people’s interests, and provide them with all manner of pleasures. The second side appears too humble by comparison, yet it looks with disdain at wealth and beauty and it ridicules power and influence. It calls on people to join its ranks, without offering them any personal gain, material interest or favours that rulers and governments can provide. It simply offers them the faith, pure and simple, without adding to it any adornment. It seeks strength through being on God’s side, nothing else. In fact, it makes clear to mankind that accepting it will involve hardship, effort and struggle. Also clear is the fact that none will be rewarded for anything in this life. The reward to be expected will be in the form of being close to God, enjoying His pleasure in the life to come.

The elders of the Quraysh at the time of the Prophet used to listen to God’s revelations being recited to them, but then they would say to the believers who lacked all riches: “Which of the two sides has a better position and a superior community?” (Verse 73) Which side: the elders who denied Muĥammad’s message, or the humble who responded to him? Al-Nađr ibn al-Ĥārith, ‘Amr ibn Hishām, al-Walīd ibn al- Mughīrah and their powerful clique, or Bilāl, `Ammār, Khabbāb and their brothers, poor and deprived as they were? Had the message preached by Muĥammad been any good, would his followers be those who had no power or influence in the Quraysh society? Would they have met in a humble place like al-Arqam’s house?

Would his opponents be those who enjoyed all the luxuries and social prominence?

Such is worldly logic, advanced by those who have no aspiration to any truly high horizon. It is divine wisdom that keeps faith free of all adornment and superficial attraction, offering no temptation. Thus, only those who take it for its real value, without hope of immediate gain, will accept it. By contrast, those who are after wealth, worldly interests, pleasures and the like will turn away from it.

The sūrah comments on the boasts of those arrogant unbelievers, speaking proudly about what they enjoy in this life of pleasures and luxuries. The comment draws their attention to how earlier peoples were destroyed, despite the great riches they enjoyed: “How many a generation have We destroyed before their time, who were superior in material riches and in splendour.” (Verse 74) They benefited nothing by all their splendour, nor were their material privileges of any avail to them when God visited His punishment upon them.

Human beings always forget! Had they remembered and reflected, they would not have been deceived by appearances. The end suffered by one generation after another of the unbelievers of old should serve as a clear warning but people remain heedless. They continue to ignore the destiny awaiting them, should they follow in the footsteps of those who preceded them. After all, those earlier unbelievers were of greater strength and enjoyed larger followings and more wealth.

The sūrah then instructs the Prophet to pray against them in the form of a joint appeal to God to add to the misery to be suffered by the side which persisted in error. This is to continue until God fulfils His promise either in this life or in the life to come:

Say: As for those who live in error, may the Most Merciful lengthen their span of life!’ But when they see the fulfilment of that of which they have been forewarned, be it suffering or the Last Hour, they will realize who is worst in position and weaker in forces. God advances in guidance those who seek His guidance. Good deeds of lasting merit are, in your Lord’s sight, worthy of greater recompense, and yield far better returns. (Verses 75-76)

They claim that they follow better and superior guidance to that advocated by Muĥammad and his followers, and their evidence is their wealth and luxuries. Be that as it may! Muĥammad will appeal to his Lord to give increase to each side: the one in error and the one following right guidance. Then when what Muĥammad promises comes to pass, which is the triumph of the believers over those in error, or the final punishment they receive on the Day of Judgement, they will realize which of the two sides is worse in position, weaker in forces. On that day, the believers will rejoice and feel their superiority: “God advances in guidance those who seek His guidance.

Good deeds of lasting merit are, in your Lord’s sight, worthy of greater recompense, and yield far better returns.” (Verse 76) This is certainly better than all that in which human beings find pleasure and enjoyment.

The sūrah then picks up on another type of boast and decries it also:

Have you ever considered [the case of] the one who denies Our signs and boasts: ‘I shall surely be given wealth and children!’ Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception? Or has he concluded a covenant with the Most Merciful? By no means! We shall record what he says, and We shall long extend his suffering, and We shall divest him of all that he is now speaking of and he shall appear before Us all alone. (Verses 77-80)

The immediate cause of the revelation of these verses is reported by Khabbāb ibn al-Aratt who said: “I was an ironmonger, and I had money due to be paid to me by al-`Āş ibn Wā’il. I went to him to demand payment. He said, ‘By God! I am not going to repay you until you reject Muĥammad and his message.’ I said, ‘I shall not reject Muĥammad until you have died and been resurrected.’ He said to me, ‘Well! Wait then. For, when I have been resurrected after my death, I will have wealth and children. You can come to me then and I will pay you what I owe you.’ God then revealed these verses.” Al-`Āş’s words serve merely as an example of the ridicule with which the unbelievers responded to the call of Islam and their derision of the whole concept of resurrection. The Qur’ān highlights the singularity of his claims: “Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception?” (Verse 78)

That would be a good source of information, giving him knowledge of what may happen in that world. “Or has he concluded a covenant with the Most Merciful?” (Verse 78) In such a case, he would be certain that God’s covenant will be fulfilled. This is followed by an expression of categorical negation which, in Arabic, adds connotations of a prohibition: “By no means!” (Verse 79) He neither attained to any such realm, nor made any covenant with God. He merely rejects the truth and derides its promise.

A stern warning is, then, very apt here to stop such arrogant claims: “By no means! We shall record what he says, and We shall long extend his suffering.” (Verse 79) We will write down whatever he says, so that it is not forgotten, admitting no dispute on the Day of Judgement. This is again a merely descriptive image, because no dispute or argument is possible as God’s knowledge encompasses every little detail. Moreover, the punishment meted out to such sinners will be increased manifold, in time and volume, so as to continue without interruption.

A further image of warning is added: “and We shall divest him of all that he is now speaking of and he shall appear before Us all alone.” (Verse 80) Thus, everything that he speaks about of his wealth and children will be taken away from him, so that he is left with nothing. The Arabic text here, narithuhū mā yaqūl, gives an image of inheritance, in order to make the deprivation total, just as when an heir takes away all that a deceased person has left behind, discarding nothing. “He shall appear before Us all alone.” (Verse 80) He will have nothing of what gave him his standing in society. Thus, he will have no money, property, relatives, followers or supporters as he appears before God all alone, a powerless individual.

Have you, then, considered this person who denies God’s revelation, yet speaks about his fortunes on a day when he has no position or influence? It is a day when he will be deprived of all that gave him power in this life. This is just one type of unbelief, false claims and ridicule of the truth.

The sūrah continues its discussion of different aspects of unbelief:

They have taken to worshipping deities other than God, hoping that they will give them power and glory. By no means! They will renounce their worship and turn against them. Have you not seen how We let loose satanic forces upon the unbelievers to repeatedly incite them to evil? So, be not in haste: We only allow them a fixed number of days. The day [will surely come] when We shall gather the God-fearing before [God] the Most Merciful, as honoured guests, and drive those who are lost in sin to hell as a thirsty herd. None will have power to intercede for them except one who has received permission from [God] the Most Merciful. (Verses 81-87)

Those who deny God’s revelations ascribe divinity to beings other than God, and they will worship such false deities hoping that they will give them power, victory and glory. Some worshipped angels, while others worshipped jinn. They called on those whom they worshipped, appealing to them for support against their enemies.

But the very angels and jinn they worship now denounce their action, disassociate themselves of their worship and condemn their attitude. As the Qur’ān describes their position, those who were worshipped in this present life will on the Day of Judgement “turn against them,” and will give a testimony that condemns the unbelievers who worshipped them.

Satanic forces, or devils, will always incite them to commit sinful actions. These forces have been given the chance to tempt and misguide human beings, ever since Satan, or Iblīs, requested God to allow him such opportunity. The Prophet is instructed not to precipitate matters: “So, be not in haste.” (Verse 84) He should not be over-grieved about them. They are given a chance, with a definite time limit, during which everything they do or say is counted and recorded. The verse here describes the accuracy of the reckoning: “We only allow them a fixed number of days.” (Verse 84)

Perhaps we should add that this is an inadequate translation of the Arabic statement, na`ddu lahum `addā. In the Arabic text, the object of what is being numbered is deleted so as to give us an impression of the meticulous counting and recording of everything. This is an awesome image, because when the recording is made by God, it does not overlook or miss anything out. Someone who feels that his boss is carefully monitoring his actions so as to identify any mistake will inevitably feel uneasy and worried. So how does the person who knows that God Almighty is watching him feel?

The outcome of all this reckoning is shown in yet another image of the Day of Judgement. The believers will come to God in a procession met with honour and hospitality: “The day [will surely come] when We shall gather the God-fearing before [God] the Most Merciful, as honoured guests.” (Verse 86) On the other hand, the unbelievers will be driven like cattle until they arrive at their last abode: “And drive those who are lost in sin to hell as a thirsty herd.” (Verse 86) There will be no intercession on that day, except for one who has done a good deed in this worldly life. Such a deed will be like a promise from God which He will honour. God has promised those who do good works to give them an abundant reward, and God does not fail to honour His promises.

The sūrah then refers to another monstrous claim often made by different unbelievers. The Arab idolaters of the past used to claim that the angels were God’s daughters, while the unbelievers among the Jews claimed that Ezra was the son of God, and the unbelievers among the Christians made the same claim for Jesus. The whole universe shudders as such false claims are alleged, because monotheism is inherent in the nature of the whole universe.

They say: ‘The Most Merciful has taken to Himself a son!’ Indeed you have said a most monstrous falsehood, at which the heavens might be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins! That people should ascribe a son to the Most Merciful, although it is inconceivable that the Most Merciful should take to Himself son. (Verses 88-92)

The very sound of these verses and their rhythm add to the air of anger at this false claim. In fact the whole universe rejects this claim most vehemently. It shudders and quivers with abhorrence as it hears this falsehood against God Almighty. It is a reaction similar to that of a person who feels that his very integrity is attacked, or that the honesty of someone he loves is assailed. The shudder is common to the heavens, the earth and the mountains. In their beat, the words here show the movement of a violent quake.

As soon as the offensive word is uttered, “They say: The Most Merciful has taken to Himself a son,” the expression of horror immediately follows: “Indeed you have said a most monstrous falsehood.” (Verse 89) Everything that is settled and stable is thus shaken. The whole universe is in anger at this false allegation against God, the Creator. The statement is shocking to everything in nature. The universe is created and functions on the basis of the basic principle of God’s oneness: “Indeed you have said a most monstrous falsehood, at which the heavens might be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins! That people should ascribe a son to the Most Merciful, although it is inconceivable that the Most Merciful should take to Himself a son.” (Verses 89-92)

In the midst of this universal anger, a clear and definitive statement is issued:

Not one of all [the beings] that are in the heavens or on earth but shall appear before the Most Merciful as a servant. Indeed, He has full cognizance of them. He has kept a strict count of their numbers, and, on the Day of Resurrection, every one of them will appear before Him all alone. (Verses 93-95)

All beings that live anywhere in the heavens and on earth are servants of God, subject to His will, submitting to Him willingly. He has neither son nor partner. All are His creatures and servants.

Fear creeps into our hearts as we contemplate the significance of this statement by God, the Most High: “Indeed, He has full cognizance of them. He has kept a strict count of their numbers.” (Verse 94) None is forgotten and none will be able to escape. “On the Day of Resurrection, every one of them will appear before Him all alone.” (Verse 95) God watches everyone. They will all come to Him on the Day of Resurrection, each on his or her own. None will have the support or encouragement of anyone else. Indeed, all community feeling is gone, for in front of God, everyone speaks for oneself.

In contrast with this loneliness and isolation, the believers are given a comforting, friendly surrounding: “God will certainly bestow love on those who believe and do righteous deeds.” (Verse 96) The mention of love in this context is bound to comfort and penetrate people’s hearts. It is a type of love that spreads in heaven and spills over to fill the earth and comfort people. The whole universe is given a full share of it.

Abū Hurayrah, a companion of the Prophet, reports that God’s Messenger said:

“When God loves a human being, He calls in Gabriel and says to him: ‘Gabriel, I love this person, so you love him too.’ Gabriel then loves that person and calls out to all those living in heaven, saying:

‘God loves this person, so you all love him too.’ Thus all those who live in heaven start to love that person. He will also be loved on earth. But if God dislikes someone, He also calls in Gabriel and says: ‘Gabriel, I dislike this person, so you hate him too.’ Gabriel then hates that person and calls out to all those living in heaven, saying: ‘God dislikes this person, so you all hate him too.’ Thus all those who live in heaven start to hate that person. He will also be hated on earth.” [Related by al-Bukhārī, Muslim and Aĥmad] This happy news to the believers and this warning to those who deny the truth and argue against it are the message the Qur’ān gives. God has made the Qur’ān easy for the Arabs to read and understand, as He has put it in His Messenger’s own language: “And so have We made [the Qur’ān] easy to understand, in your own tongue, so that you may give good tidings to the God-fearing and give warning to those who are given to futile contention.” (Verse 97)

The sūrah concludes with a scene that we contemplate in our minds for a long time, hardly able to shift our gaze:

How many a generation have We destroyed before their time! Can you find a single one of them now, or hear so much as a whisper of them? (Verse 98)

This scene begins with a violent shock before overwhelming us with a total and deep silence. It is as though it takes us to the valley of death to show us how earlier people met their fate. In that great valley which stretches much further than the eyes can see, our minds imagine the life that used to prosper on earth, the people that moved about everywhere, their feelings, hopes and aspirations. But all that is gone.

Complete silence pervades. For death has overtaken all, leaving only a host of rotting cadavers. Not a single one stirs, not a single sound, not even a breath. “Can you find a single one of them now?” (Verse 98) Look around and see. “Or can you hear so much as a whisper of them?” (Verse 98) Listen as much as you wish. There is nothing but a deadly silence. None remain except the One who never dies. Eternal He is and limitless in His glory.

Maryam Mary ( Two Interlinked Lives) 66-98

Overview

The Reality of Resurrection

What Gives Better Returns

A Promise Coming True

Monstrous Claims By The Unbelievers