Overview (Verses 108 - 112)

An Appeal for Judgement
 
Having highlighted this aspect of grace, the sūrah states an order given by God to His Messenger. He is to confront those who deny the truth and ridicule his efforts. He is to identify the essence of his message as one which brings grace and mercy to all mankind: “Say: It has been revealed to me that your God is the One and only God: will you, then, surrender yourselves to Him?” (Verse 108)
 
This is the most essential element of grace in the message of Islam. It is the belief in God’s absolute oneness that saves humanity from the burdens of ignorant myth, senseless idolatry and from the pressures of superstition. It establishes life on a firm basis, bonding it with universal existence, according to clear and consistent laws, leaving no room for whim or fleeting desire. It ensures that every human being is able to stand up with heads held high. Heads bow only to God, the One who holds absolute sway over all that exists.
 
This is the path of grace: “will you, then, surrender yourselves to Him?” This is the only question God’s Messenger is directed to ask those who deny his message and indulge in ridicule.
 
“If they turn away, say: ‘I have proclaimed this in equity to all of you alike.” (Verse 109) I have given you all that I have, and now both you and I have the same knowledge. A proclamation of the sort this verse hints at is one that takes place at a time of war so as to indicate the end of peace. This sūrah, however, was revealed in Makkah, before war was made permissible in Islam. This means that the Prophet is commanded to declare to the unbelievers that he has given up on them, leaving them aware of their destiny, and of which he has warned them. Thus, they have no excuse. They will have to taste the bitter fruits of their actions, knowing full well what awaits them.
 
“But I do not know whether that which you are promised is imminent or far off” (Verse 109) I have made my declaration to you in all equity, and I have no idea when what you are warned will befall you. It is part of what belongs to what God has kept to Himself. He alone knows its timing, and knows when He will inflict His punishment, whether in this life or in the life to come. He further knows what people say in private as well as what they say in public. Nothing is kept outside God’s knowledge:
 
“He certainly knows all that is said openly, just as He knows all that you would conceal.” (Verse 110)
 
Your situation is completely open. If He inflicts punishment on you, He does so on the basis of His perfect knowledge of all your affairs, public and private, overt or covert. On the other hand, when He delays punishment, He does so for a definite purpose. “For all I know, this may be but a trial for you, and a short reprieve.” (Verse 111) I have no knowledge of what God’s intention is behind this delay. He may wish to put you to a certain trial, allowing you some reprieve until a certain date He might have determined. When that time comes, He may inflict on you very severe punishment.
 
With the issue left shrouded in mystery, the sūrah jolts their hearts, and leaves them with the realization that all possibilities remain open. They thus remain apprehensive of the great surprise they may be in for. Their minds are alert, realizing that the pleasures that they have been allowed to indulge in may be a prelude to a trial that brings trouble and hardship. When people expect that punishment may be inflicted at any time, they remain edgy, looking for reassurance while anticipating that the curtains may rise at any time to reveal what has thus far been kept hidden from them.
 
It is only human to overlook what may come at any time. Comforts and pleasures can be very deceptive, allowing people to forget that their knowledge is limited and that they do not know what God’s will may bring about at any time. Hence, this warning is meant to encourage people to keep their hearts and minds alert. They have thus been warned, and they have no excuse if they fail to heed the warning.
 
Having discharged his trust, delivered his message, made his declaration in all fairness and warned people against forthcoming trials, the Prophet makes an appeal to his Lord. He requests God, the Most Merciful, to judge in fairness and in truth between him and those who ridicule his message. He seeks His help against their scheming, accusations and rejection, for help may be sought only from God: “Say: My Lord, judge You in truth!’ and [say]: ‘Our Lord is the Most Merciful whose help is ever to be sought against all that you claim.’” (112)
 
The emphasis placed here on God’s abundant grace is significant. It is God, the Most Gracious and Merciful, who sent His Messenger and made this an act of His mercy. But he was met with rejection and ridicule by hardened unbelievers. It is He who can bestow His grace on His Messenger and give him support against their blasphemies.
 
Thus the sūrah ends on a powerful note, just as it opened with a powerful statement. The beginning and ending thus provide a profound and effective address.

Overview (Verses 108 - 112)

An Appeal for Judgement
 
Having highlighted this aspect of grace, the sūrah states an order given by God to His Messenger. He is to confront those who deny the truth and ridicule his efforts. He is to identify the essence of his message as one which brings grace and mercy to all mankind: “Say: It has been revealed to me that your God is the One and only God: will you, then, surrender yourselves to Him?” (Verse 108)
 
This is the most essential element of grace in the message of Islam. It is the belief in God’s absolute oneness that saves humanity from the burdens of ignorant myth, senseless idolatry and from the pressures of superstition. It establishes life on a firm basis, bonding it with universal existence, according to clear and consistent laws, leaving no room for whim or fleeting desire. It ensures that every human being is able to stand up with heads held high. Heads bow only to God, the One who holds absolute sway over all that exists.
 
This is the path of grace: “will you, then, surrender yourselves to Him?” This is the only question God’s Messenger is directed to ask those who deny his message and indulge in ridicule.
 
“If they turn away, say: ‘I have proclaimed this in equity to all of you alike.” (Verse 109) I have given you all that I have, and now both you and I have the same knowledge. A proclamation of the sort this verse hints at is one that takes place at a time of war so as to indicate the end of peace. This sūrah, however, was revealed in Makkah, before war was made permissible in Islam. This means that the Prophet is commanded to declare to the unbelievers that he has given up on them, leaving them aware of their destiny, and of which he has warned them. Thus, they have no excuse. They will have to taste the bitter fruits of their actions, knowing full well what awaits them.
 
“But I do not know whether that which you are promised is imminent or far off” (Verse 109) I have made my declaration to you in all equity, and I have no idea when what you are warned will befall you. It is part of what belongs to what God has kept to Himself. He alone knows its timing, and knows when He will inflict His punishment, whether in this life or in the life to come. He further knows what people say in private as well as what they say in public. Nothing is kept outside God’s knowledge:
 
“He certainly knows all that is said openly, just as He knows all that you would conceal.” (Verse 110)
 
Your situation is completely open. If He inflicts punishment on you, He does so on the basis of His perfect knowledge of all your affairs, public and private, overt or covert. On the other hand, when He delays punishment, He does so for a definite purpose. “For all I know, this may be but a trial for you, and a short reprieve.” (Verse 111) I have no knowledge of what God’s intention is behind this delay. He may wish to put you to a certain trial, allowing you some reprieve until a certain date He might have determined. When that time comes, He may inflict on you very severe punishment.
 
With the issue left shrouded in mystery, the sūrah jolts their hearts, and leaves them with the realization that all possibilities remain open. They thus remain apprehensive of the great surprise they may be in for. Their minds are alert, realizing that the pleasures that they have been allowed to indulge in may be a prelude to a trial that brings trouble and hardship. When people expect that punishment may be inflicted at any time, they remain edgy, looking for reassurance while anticipating that the curtains may rise at any time to reveal what has thus far been kept hidden from them.
 
It is only human to overlook what may come at any time. Comforts and pleasures can be very deceptive, allowing people to forget that their knowledge is limited and that they do not know what God’s will may bring about at any time. Hence, this warning is meant to encourage people to keep their hearts and minds alert. They have thus been warned, and they have no excuse if they fail to heed the warning.
 
Having discharged his trust, delivered his message, made his declaration in all fairness and warned people against forthcoming trials, the Prophet makes an appeal to his Lord. He requests God, the Most Merciful, to judge in fairness and in truth between him and those who ridicule his message. He seeks His help against their scheming, accusations and rejection, for help may be sought only from God: “Say: My Lord, judge You in truth!’ and [say]: ‘Our Lord is the Most Merciful whose help is ever to be sought against all that you claim.’” (112)
 
The emphasis placed here on God’s abundant grace is significant. It is God, the Most Gracious and Merciful, who sent His Messenger and made this an act of His mercy. But he was met with rejection and ridicule by hardened unbelievers. It is He who can bestow His grace on His Messenger and give him support against their blasphemies.
 
Thus the sūrah ends on a powerful note, just as it opened with a powerful statement. The beginning and ending thus provide a profound and effective address.