This short passage tackles the issue of God’s oneness in contrast to attributing partners to Him. Yet it takes us on a round of the universe, with both its apparent realm and that which is hidden from us, its present and past, heavens and earth, this life and the life to come. Our hearts shudder with awe at the mere mention of some of these majestic aspects. The passage also refers to man’s sustenance, actions and reward. It looks at how people are grouped together and then separated into two distinct parties. All this is delivered in a quick rhythm with strong accompanying beats. The word, say,’ is repeatedly used for added emphasis. After each such usage, a new proof is given which is both irrefutable and overpowering.

“Say: ‘Call upon those whom you imagine to be partners with God. They do not have even an atom’s weight of authority either in the heavens or the earth, nor have they any share in either, nor does He have any helper from among them.” (Verse 22) The verse begins with a challenge that applies to the entire universe, without exception: “Say: ‘Call upon those whom you imagine to be partners with God.” Call on them to come and stand before all the world. Let them then say, or you can say yourselves, if they own anything in the heavens or on earth, large or small. “They do not have even an atom’s weight of authority either in the heavens or the earth.” (Verse 22) They cannot even claim to own anything in the heavens or the earth. An owner of something has full authority over it: he can do or dispense with it as he likes. What, then, do those alleged deities own in this vast universe?

They do not own an atom’s weight either as their own private property or as something in which they have a share: “nor have they any share in either.” (Verse 22)

Moreover, God does not seek their help in anything. He is in no need of help: “nor does He have any helper from among them.” (Verse 22)

The verse appears to refer to a particular type of alleged partner with God. These are the angels whom the Arabs claimed to be God’s daughters, alleging that they could intercede with God on people’s behalf. Perhaps they were among those partners about whom the Arabs said: “We worship them for no reason other than that they would bring us nearer to God.” (39: 3) Therefore, in the next verse the sūrah denies that they have any means of intercession while drawing a scene that fills hearts with fear: “Before Him, intercession is of no avail, except by one to whom He may have granted permission.” (Verse 23) Intercession, then, is dependent on God’s permission.

Needless to say, God will not permit intercession on behalf of people who do not believe in Him and deserve His grace. Those who associate partners with Him do not deserve that He grant permission to angels or anyone else to intercede on their behalf.

The sūrah then describes the fearful scene when intercession is needed: “When the terror is lifted from their hearts, they will ask [one another]: ‘What has your Lord ordained?’ They will answer: ‘The truth. He is the Most High, the Supreme.’” (Verse 23) The day is exceedingly hard: people stand awaiting developments, and those who can intercede and the ones who hope for intercession in their favour wait for a signal from the Almighty permitting such intercession. The wait continues, faces look down, sounds die out and hearts go quiet as all await a signal from the Lord, full of majesty and glory.

The word of permission is then given and all prospective intercessors and the ones they are interceding for are overwhelmed with awe. They are unable to comprehend.

Then, “when the terror is lifted from their hearts,’ and they recover their senses and faculties, they begin to ask one another: “What has your Lord ordained?” They wonder whether they have understood what God said. The answer is given in one word: The truth.’ It may he that the angels of the highest order are the ones who give this perfect answer. Your Lord has stated the truth, complete and perfect; the truth that comes from Him who is truth absolute. For whatever God says is absolutely true. “He is the Most High, the Supreme.” (Verse 23) It is a most fitting description.

That was the first note of this splendid and awe-inspiring scene. The second note refers to the provisions granted to them. Although they are oblivious to the source that gives them their provisions, the fact that they have them proves His oneness and that no one else has any control over what He decides to give or deny. “Say: ‘Who is it that gives you sustenance out of the heavens and the earth?’ Say: it is God; and either we or you are on the right path or have clearly gone astray!’“ (Verse 24) Providing sustenance is something people know about as it happens in their lives. It comes from heaven in the form of rain, heat and light, which were known to the people addressed first by the Qur’ān, but also in other forms and shapes which man discovers at one time or another. Other sustenance comes from the earth in the form of plants, animals, water, oils, metals and treasure. Much of these were known to the people of olden days and much is discovered as time passes on.

The question is: “Who is it that gives you sustenance out of the heavens and the earth?” The answer is not awaited. In fact, the Prophet is told to say: “It is God.” They cannot argue about this or make any contrary claim. What the Prophet is also instructed to do is to leave matters entirely to God concerning the fates of both parties. One party is inevitably right and the other wrong; one is guided aright and the other is in error.

The two cannot be together either on the track of proper guidance or of going astray:

“Either we or you are on the right path or have clearly gone astray!” (Verse 24)

This is the ultimate in fairness and politeness when arguing one’s case. For God’s Messenger to say to the idolaters that either party could be following right guidance leaves the question open as to who is on which side: this, thus, calls for cool reflection and reasonable deliberation. There is no room for futile argument or an illogical hardening of attitude. The Prophet is given instructions to say this to them as his role is that of a guide and a teacher hoping that they will see the truth of the guidance he brings them. He is not out to score a point or win an argument.

Arguments made in such a polite and inspiring manner are more likely to have a positive effect on those whose position in society prompts them to take a hard line to the message of truth. They may even show a willingness to consider and reflect at ease. It is exactly the approach that should be adopted by advocates of Islam everywhere.

The third note puts everyone before their actions and responsibilities, but again using the most polite and fair approach: “Say: Neither shall you be called to account for whatever we have become guilty of nor shall we be called to account for whatever you are doing.” (Verse 25)

This might have been in answer to the repeated accusations of the idolaters branding the Prophet and his Companions as guilty and in the wrong. They had in this respect berated them for renouncing their forefathers’ religion. This happens all the time, when the followers of falsehood accuse the followers of truth of being in error. Hence, the Prophet is instructed to tell them in exemplary politeness that everyone is responsible for his or her own deeds: “Say: Neither shall you be called to account for whatever we have become guilty of, nor shall we be called to account for whatever you are doing.” (Verse 25) Everyone must reflect and determine whether their attic tide will lead them to success or bring about their ruin. This is the first step towards recognizing the truth before attaining conviction.