Surah al-Mu'minun (The Believers ) 23 : 81

Overview (Verses 81 - 89)

Questions with One Answer
 
The sūrah now stops its argument with the unbelievers, and reports their claims about resurrection and reckoning in the life to come. This discussion follows a long list of signs and pointers confirming God’s oneness and His being the only Creator who causes life and death.
 
But they say like the people of old times used to say. They say: ‘What! After we have died and become dust and bones, shall we be raised to life? This we have been promised before, we and our forefathers! This is nothing but fables of the ancients.’ (Verses 81-83)
 
Their claims sound exceptionally singular after the sūrah has enumerated many of the signs that testify to God’s elaborate planning and His definite purpose of creation. It is He who has granted man his hearing, eyesight and mind, so that he is responsible for his deeds. He will thus earn a generous reward for his good actions or punishment for his bad ones. True reckoning and reward occur in full in the life to come. What we see in this life is that reward, whether good or bad, does not take place on earth. These are left until they fall due in the life to come.
 
God grants life and causes death. Hence, resurrection is by no means difficult. Life is breathed into beings at every moment, and it is only God who knows where it originates.
 
The point with these unbelievers is not that they fall short of appreciating God’s wisdom and ability to resurrect life. They also ridicule the promises of resurrection and reward, saying that the same promise was given to their forefathers, but nothing of the sort has yet occurred. “This we have been promised before, we and our forefathers! This is nothing but fables of the ancients.” (Verse 83) Resurrection will certainly occur at the time and place God has set for it in His elaborate plan. It will be neither brought forward nor put back at anyone’s request, or in response to the ridicule of anyone who is unable to see the truth.
 
The Arab idolaters of old were muddled in their faith. They did not deny God. Nor did they deny that He is the Creator of the heavens and earth or that He is always in full control of everything in the universe. But they, nevertheless, assigned to Him partners and claimed that they worshipped those partners so that they could bring them closer to God. They also claimed that He had daughters. Exalted is God above all such claims. Hence the sūrah puts to them the facts that they acknowledge in order to set the record straight and bring them back to the true faith based on God’s absolute oneness. This is the logical conclusion to the premises they acknowledge. Indeed, they would have arrived at this conclusion themselves had they not deviated from their uncorrupted nature:
 
Say: To whom belongs the earth and all that lives therein? [Tell me] if you know.’ They will reply: ‘To God.’ Say: ‘Will you not, then, reflect?’ Say: ‘Who is the Lord of the seven heavens, and the Lord of the Supreme Throne?’ They will reply: ‘ [They all belong.’ to God.’ Say: ‘Will you not, then, fear Him?’ Say: ‘In whose hand rests the sovereignty of all things, protecting all, while against Him there is no protection? [Tell me.’ if you know.’ They will reply: ‘[They all belong! to God.’ Say: ‘How, then, can you be so deluded?’ (Verses 84-89)
 
This shows the extent of the confusion that lacks sound reasoning. It tells us to what extent the beliefs of the idolaters had degenerated by the time Islam was revealed. The first question asks about the ownership of this earthly world: “Say: To whom belongs the earth and all that lives therein? [Tell me] if you know.” (Verse 84) They acknowledge that they all belong to God, but they overlook this true fact when they address their worship to deities other than Him. Hence the question the Prophet is told to put to them: “Say: Will you not, then, reflect?” (Verse 85)
 
“Say: Who is the Lord of the seven heavens, and the Lord of the Supreme Throne?” (Verse 86) This question is about absolute Lordship that controls the whole universe and God’s Supreme Throne. The term ‘seven heavens’ may refer to seven celestial bodies, or solar systems, or seven clusters of stars, or seven galaxies, or any seven astronomical entities. When God’s Throne is mentioned, it implies a reference to His might and control of the universe and all existence. Hence when they are asked about the Lordship over all these, they give the right answer, saying that they all belong to God. Yet they do not show any fear of the Lord of the Supreme Throne who controls all seven heavens and what lies beyond them. They associate with Him idols that cannot lift themselves when they are thrown on the ground. Hence, the question: “Say: Will you not, then, fear Him?” (Verse 87)
 
“Say: In whose hand rests the sovereignty of all things, protecting all, while against Him there is no protection? [Tell me] if you know.” (Verse 88) This question is about power and dominion, asking them about the One who has power over all things, and who gives protection to all of His creatures so that no one can harm them in any way, other than according to His will. At the same time, no one can protect anyone or anything else against God. If God wants to inflict harm or punishment on any of His creatures, nothing can prevent it. Again they acknowledge that such power belongs to God alone. Hence the question asking them about the cause of their delusion, which leaves them like people bewitched: “Say: How, then, can you be so deluded?” (Verse 89)

Overview (Verses 81 - 89)

Questions with One Answer
 
The sūrah now stops its argument with the unbelievers, and reports their claims about resurrection and reckoning in the life to come. This discussion follows a long list of signs and pointers confirming God’s oneness and His being the only Creator who causes life and death.
 
But they say like the people of old times used to say. They say: ‘What! After we have died and become dust and bones, shall we be raised to life? This we have been promised before, we and our forefathers! This is nothing but fables of the ancients.’ (Verses 81-83)
 
Their claims sound exceptionally singular after the sūrah has enumerated many of the signs that testify to God’s elaborate planning and His definite purpose of creation. It is He who has granted man his hearing, eyesight and mind, so that he is responsible for his deeds. He will thus earn a generous reward for his good actions or punishment for his bad ones. True reckoning and reward occur in full in the life to come. What we see in this life is that reward, whether good or bad, does not take place on earth. These are left until they fall due in the life to come.
 
God grants life and causes death. Hence, resurrection is by no means difficult. Life is breathed into beings at every moment, and it is only God who knows where it originates.
 
The point with these unbelievers is not that they fall short of appreciating God’s wisdom and ability to resurrect life. They also ridicule the promises of resurrection and reward, saying that the same promise was given to their forefathers, but nothing of the sort has yet occurred. “This we have been promised before, we and our forefathers! This is nothing but fables of the ancients.” (Verse 83) Resurrection will certainly occur at the time and place God has set for it in His elaborate plan. It will be neither brought forward nor put back at anyone’s request, or in response to the ridicule of anyone who is unable to see the truth.
 
The Arab idolaters of old were muddled in their faith. They did not deny God. Nor did they deny that He is the Creator of the heavens and earth or that He is always in full control of everything in the universe. But they, nevertheless, assigned to Him partners and claimed that they worshipped those partners so that they could bring them closer to God. They also claimed that He had daughters. Exalted is God above all such claims. Hence the sūrah puts to them the facts that they acknowledge in order to set the record straight and bring them back to the true faith based on God’s absolute oneness. This is the logical conclusion to the premises they acknowledge. Indeed, they would have arrived at this conclusion themselves had they not deviated from their uncorrupted nature:
 
Say: To whom belongs the earth and all that lives therein? [Tell me] if you know.’ They will reply: ‘To God.’ Say: ‘Will you not, then, reflect?’ Say: ‘Who is the Lord of the seven heavens, and the Lord of the Supreme Throne?’ They will reply: ‘ [They all belong.’ to God.’ Say: ‘Will you not, then, fear Him?’ Say: ‘In whose hand rests the sovereignty of all things, protecting all, while against Him there is no protection? [Tell me.’ if you know.’ They will reply: ‘[They all belong! to God.’ Say: ‘How, then, can you be so deluded?’ (Verses 84-89)
 
This shows the extent of the confusion that lacks sound reasoning. It tells us to what extent the beliefs of the idolaters had degenerated by the time Islam was revealed. The first question asks about the ownership of this earthly world: “Say: To whom belongs the earth and all that lives therein? [Tell me] if you know.” (Verse 84) They acknowledge that they all belong to God, but they overlook this true fact when they address their worship to deities other than Him. Hence the question the Prophet is told to put to them: “Say: Will you not, then, reflect?” (Verse 85)
 
“Say: Who is the Lord of the seven heavens, and the Lord of the Supreme Throne?” (Verse 86) This question is about absolute Lordship that controls the whole universe and God’s Supreme Throne. The term ‘seven heavens’ may refer to seven celestial bodies, or solar systems, or seven clusters of stars, or seven galaxies, or any seven astronomical entities. When God’s Throne is mentioned, it implies a reference to His might and control of the universe and all existence. Hence when they are asked about the Lordship over all these, they give the right answer, saying that they all belong to God. Yet they do not show any fear of the Lord of the Supreme Throne who controls all seven heavens and what lies beyond them. They associate with Him idols that cannot lift themselves when they are thrown on the ground. Hence, the question: “Say: Will you not, then, fear Him?” (Verse 87)
 
“Say: In whose hand rests the sovereignty of all things, protecting all, while against Him there is no protection? [Tell me] if you know.” (Verse 88) This question is about power and dominion, asking them about the One who has power over all things, and who gives protection to all of His creatures so that no one can harm them in any way, other than according to His will. At the same time, no one can protect anyone or anything else against God. If God wants to inflict harm or punishment on any of His creatures, nothing can prevent it. Again they acknowledge that such power belongs to God alone. Hence the question asking them about the cause of their delusion, which leaves them like people bewitched: “Say: How, then, can you be so deluded?” (Verse 89)