In its initial section, comprising the first 15 verses, the surah speaks about resurrection and its denial by the unbelievers who wonder that it should even be mentioned, let alone asserted. The Qur’an, however, not only addresses their denial of the truth of resurrection, it also aims to put their deviant minds back on the right track. It tries first to awaken their hearts, alerting them to contemplation of the great truths that are clearly manifest in the universe. It does not engage them in any intellectual argument about resurrection; instead, it tries to bring life into their hearts and minds so that they can reflect. It puts before them the truth that is clearly evident in everything around them so that they will respond. This method is especially effective and is one that should be carefully studied by advocates of the divine message.

The surah begins with an oath by the letter Qaf and by the glorious Qur’an, which is composed of letters like Qaf. In fact, this is the first letter of the word ‘Qur’an’. The surah does not mention the subject matter of the oath, leaving it as a way to open the door to whatever the surah wants to say. Thus, the oath serves to alert us to the fact that what comes afterwards is momentous. This is indeed what is intended, as the surah immediately moves away from the oath using the conjunction bal, which has no English equivalent.1 It now begins to discuss their amazement at what God’s Messenger and the Qur’an say about the dead being brought back to life: “But the unbelievers deem it strange that a wamer from among themselves should have come to them and they say:

'This is indeed most strange! When we have died and become dust... ? Such a return to life is too far-fetched.'” (Verses 2-3)

They think it strange that someone from among themselves should warn them when this is indeed the very thing that human nature easily accepts. It is most natural that God should have chosen one of them to deliver His message for he was someone who could readily share their feelings, speak their language, take part in their activities, be amongst them through their lives, appreciate their motives as also recognize their abilities and limits. Such a person is the best one to warn them against what may happen should they persist in their erring ways, to teach them how to change course, and to outline the duties that they have to fulfil.

He would be the first to discharge these duties.

They felt it strange, however, to have such a message delivered in the first place, and were particularly amazed that this Messenger should speak to them about their being raised from the dead. Resurrection is central to the Islamic faith; indeed, it is the foundation on which all requirements of Islam are based. Every Muslim is required to support the truth against falsehood and uphold goodness against evil. A Muslim needs to make everything he does in life an act of worship, by ensuring that whatever he does aims to win Gods acceptance and serve His cause. All action must be rewarded, and reward might not be forthcoming during our life’s journey on earth. It is thus deferred until the final reckoning is done. This means that another world is needed. Hence resurrection, so as to face the reckoning in the next world. Should this fundamental principle of a second life disappear from a person’s mindset, that person cannot form a clear concept of Islam and so cannot follow it.

The surah now opens some pages of the book of human history, speaking of the fate of past communities who argued about resurrection in the same way as did the Arab unbelievers, and who similarly denied Gods messages. As a result, they incurred Gods inevitable punishment:

Long before these unbelievers Noah's people also disbelieved, as did the people ofal-Rass, Thamud, (Ad, Pharaoh, Lot's brethren, the dwellers of the wooded dales and the people of Tubba they all disbelieved God's messengers, and therefore My warnings came true. Were We worn out by the first creation? Yet they are still in doubt about a second creation.

(Verses 12-15)

Al-Rass signifies a well over which there is no built wall, and the dales signifies an area thick with trees. The people of the wooded dales most probably refer to Shucaybs people. We have no information about the people of al-Rass other than this reference here and a similar one in Surah al-Furqdn, (25: 38) The same applies to the people of Tubba(, a tide used by the Yemeni kings of the Himyar dynasty. The other peoples mentioned in this short passage are known to anyone who reads the Qur’an.

The purpose of this quick reference to these peoples is certainly not to give any detailed information about them. It is only a reminder of the fate of earlier disbelieving communities. What is worth noting is that the verse mentions that each denied ‘God’s messengers’, in the plural. This emphasizes the unity of the divine message as all messengers preached the same faith. Thus, whoever denies anyone of God’s messengers actually denies them all, because he rejects the same message delivered by them all. Gods’ messengers are brothers forming one community. They are like a tree with roots stretching far back into time. Each branch of that tree projects all its essential qualities, giving an image of the whole.

Therefore, whoever cuts a branch actually cuts the tree and all its branches. Therefore, God’s warnings came true and those communities suffered the fates known to listeners.

Having stated the fates of all these communities, the surah again picks up the question of resurrection, asking: “ Were We worn out by the first creation? Yet they are still in doubt about a second creation” (Verse 15) The first creation is there before their eyes; therefore, the question needs no answer. However, because they do not look at the evidence presented by this first creation, they are in doubt about the second. What can be said about one who denies the truth when such irrefutable evidence is placed before his very own eyes?

The second part of the surah continues with the theme of resurrection.

It seeks to treat those hearts that deny resurrection from a new angle, but makes some frightening statements. It speaks about the accurate monitoring to which reference has been made in the Prologue. It presents clear images of this monitoring, followed by images of man in the throes of death, then we see the opening of records and the reckoning before we are shown hell opening to receive those destined for it. Whenever a new group of them are thrown into it, it asks whether it can have some more. This is contrasted by the scene of heaven and the honour and favours bestowed on its dwellers.

It is a single journey that begins with birth, goes through death and ends with resurrection and deed reckoning. It is a continuous, uninterrupted journey, charting the only way we must travel. Throughout the journey we are in God’s hands and under His careful watch. We cannot escape.

When we realize this, our hearts are filled with awe and apprehension.

How else should we feel realizing that we are in the hands of the Almighty who knows our innermost thoughts and who overlooks nothing?

When any of us thinks that the authorities, with all their intelligence and reporters, are after us, following our footsteps, we are perturbed and agitated. We lose our patience and our balance. No matter how widespread and far-reaching the intelligence apparatus is, any of us, however, can escape its attention once we close our door or our mouths.

By contrast, God’s watchful eye is with us wherever we may be. He monitors what is in our minds and knows all our secrets. What then should we feel, when we realize that we are under such watch, subject to the Almighty’s power?

It is We who have created man, and We know what his soul whispers to him. We are closer to him than his jugular vein; with two receptors set to record, one on his right and one on his left, every word he utters [is noted down by] an ever-present watcher, (verses 16—18)

The first clause in these verses, 'it is We who have created man, indicates its message. A person who makes a machine is the one who best knows how it is put together and how it functions. Its maker did not create it, because he is not the one who originated the material used in its making; he is only the one who designed and manufactured it. How does this compare with the Creator who originates all things? Man is made by God’s hand, and God knows every little detail about him. Hence He says: "We know what his soul whispers to him." (Verse 16) Thus man realizes that his inner thoughts are laid open. Nothing is hidden. Even the whispers of his soul, secret as these may be, are known to God, in preparation for the Day of Reckoning, which people often deny.

"We are closer to him than his jugular vein” (Verse 16) Closer than the vein that transports his blood! This expression clearly describes the hand in control and the direct watch. When man imagines this fact, he is bound to experience a shiver down his spine. If man really understood the import of this statement, he would not dare say a single word that does not please God. He would not even allow a fleeting thought that is contrary to what is acceptable to God. This statement is sufficient to make man careful, always alert.

The surah makes the control even stricter, showing man throughout his life as being under the ever-present watch of two angels, on his right and left, who record every move he makes, every word he says and every thought he entertains: “with two receptors set to record, one on his right and one on his left, every word he utters [is noted down by] an ever-present watcher(Verses 17-18) We do not know how these two angels record what they monitor. We need not in any case indulge in conjecture.

Our attitude towards information that relates to the world beyond our perception is to accept it as it stands, believing in its import without seeking to know more. Such knowledge, were we to gain it, would not be of any use to us. In fact, it remains outside human experience.

In our own world, we have come to know some means of recording that could have never been thought possible by our forefathers. Magnetic and video tapes record movement and voice and reproduce them for radio, cinema and television.2 All this happens within our own human environment. Hence, there is no need to try to assign to the angels a method of recording based on our own human experience, which may be totally irrelevant to their realm of which we know only what God has told us.

It is enough that we should appreciate this fact, expressed here in a vivid picture, and feel when we are about to make any movement or utter a word that, to our right and left, there are two watch guards taking note of whatever we do or say, entering it in our record which will be presented to God who overlooks nothing. This is a fact, even though we may not understand how it is done. There is no doubt that it takes place, in some form. God has told us about it so that we take it into account, but also so we do not waste time and effort in trying to determine how it is done.

That was the page of life, which is followed in mans book by the page of approaching death: “ The stupor of death brings with it the full truth: This is what you tried to escape.” (Verse 19) There is nothing man tries to escape more than death. He even tries to banish the thought of death from his mind. Yet how can he do so when death is a seeker that never stops. It continues its steady march, and never misses its appointed time. The mere mention of* the stupor of death" sends a shiver into brave hearts. Yet as the scene is shown, it is said to him: “This is what you tried to escape.” The mere sound makes him shudder when he is still full of life. How about if it is said when he is in the throes of death? It is authentically reported that when death was approaching the Prophet, he wiped sweat off his face and said: “All glory be to God! Death has its stupor!” [Related by al-Bukhari and Muslim.] He said this, even though he had chosen to be in God’s company, longing to see Him. So how about ordinary mortals?

It is noteworthy that truth itself is mentioned here: “ The stupor of death brings with it the full truth." (Verse 19) This suggests that a human being sees the whole truth as he is about to die. The truth appears to him fully exposed. He sees what he did not know, and what he used to deny. It is, now too late for anything that may benefit him. It is too late for repentance, belief or the mending of ways. The unbelievers denied this very truth and their denial caused them confusion. Now that they realize all this, it is too late for them to do anything about it.

The surah now speaks about the shock of resurrection and the fearsome reckoning:

The trumpet will be blown: ‘This is the day [you were] warned of9

Every soul will come attended by one who will drive it on and another to bear witness. ‘Of this you have been unmindful, but We have lifted your veil and sharp is your sight today 'And his companion will say:

‘Here is what I have recorded.’ ‘Cast into hell every hardened unbeliever, everyone who hindered good, was a sinful aggressor, fomenter of doubt, who set up another deity alongside God. Cast him into severe suffering.’ His companion will say: ‘Our Lord! I did not make him transgress.

He had already gone far astray.' God will say: ‘Do not argue in My presence, for I had fore warned you. My word will not be altered; but never do I do the least wrong to My creatures] (Verses 20-29)

It is sufficient to put this scene before our eyes, for thereafter we will spend the rest of our lives in awe and anticipation. The Prophet is quoted as saying: “‘How can I feel happy when I know that the one assigned to blow the Trumpet has lifted it to his mouth, lowering his forehead and awaiting permission.’ The people listening asked him: ‘What should we say, Messenger of God?’ He replied: ‘Say: We seek none other than God; He is the best protector.’ They all said it.” [Related by al-Tirmidhi.] “Every soul will come attended by one who will drive it on and another to bear witness." (Verse 21) It is the soul, every single one, that is held to account, and it is the one who receives the outcome. It comes with two assigned to it: one driving it on and the other to bear witness. These may be the ones who recorded everything a person does throughout life, which is more probable, but they may also be different entities. The scene is akin to that of taking someone to trial, but this trial is before the Almighty.

The final pan of the surah sounds like the final beat of a tune, as it repeats its strongest notes to an even faster time. It includes a glimpse of history and the fate of earlier unbelievers, an image from the open book of the universe and a new scene from the Day of Judgement, all coupled with a serious and inspiring directive:

How many a generation, far greater in power, have We destroyed before these [unbelievers]? They wandered through the lands seeking a place of refuge. In this there is a reminder for everyone who has an alert heart, or one who attentively listens and sees. We have indeed created the heavens and the earth and all that is in between in six days. No weariness could ever touch Us. Bear, then, with patience whatever they may say, and extol your Lord's limitless glory before the rising of the sun and before its setting; and in the night, too, extol His glory, and at the end of every prayer. And listen out for the day when the caller will call from a nearby place, the day when they will in truth hear the mighty blast; that is the day when they will come out [of their graves]. It is We who grant life and deal death; and to Us all shall return. On the day when the earth will be rent asunder all around them, letting them rush out. That gathering will be easy for Us. We are fully aware of what they say. You are not one to use coercion with them. Therefore, remind, with the Quran, those who fear My warning. (Verses 36-45)

Although all these points have come under discussion earlier in the surah, they are repeated in conclusion with a new rhythm and added effect. They are noted here with more emphasis and greater speed. Thus they carry here a different effect from that produced by their more detailed discussion earlier. This is characteristic of the Quranic style.

The surah stated earlier: “Long before these unbelievers Noah’s people also disbelieved, as did the people ofal-Rass, Thamud, (Ad, Pharaoh, Lot’s brethren, the dwellers of the wooded dales and the people of Tub ba(: They all disbelieved their messengers, and therefore My warnings came true.” (Verses 12-14) Here at the end the surah says: “How many a generation, far greater in power, have We destroyed before these [unbelievers]? they wandered through the lands seeking a place of refuge.” (Verse 36) It is a reference to the same fact, but in its new image it looks different. Then the surah adds the turn of time as generations followed generations, wandering through the lands. However, they remain within Gods grasp from which no one can escape. A further comment is added to give it a more serious effect: “In this there is a reminder for everyone who has an alert heart, or one who attentively listens and sees.” (Verse 37)

There is indeed a reminder in the fate suffered by earlier communities for anyone with a heart to consider. A person who is not reminded by this is one whose heart is dead, or who has always been without a feeling heart. Indeed, in order to have due admonition, it is sufficient that a person should listen attentively. The story will undoubtedly have its telling effect. This is certain, because the human soul is very sensitive to the fate suffered by earlier peoples. Even the slightest degree of sensitivity is enough to bring back memories and inspiring images of such situations.