Overview (Verse 16)

Unequal Contrasts

At this point the sūrah reverts to sarcastic questioning. In the general atmosphere the sūrah generates, showing the whole universe and all creatures in it submitting to God’s will, voluntarily or by force, the only fitting response to anyone who persists in disbelief is that of ridicule and derision.

Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God.’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’ (Verse 16)

An instruction is given to the Prophet to put this question to them: “Who is the Lord of the heavens and the earth?” (Verse 16) But the question does not invite an answer, because the sūrah has already answered it. It is asked here simply so that they may listen to the answer as it is being said, just as they have already seen it with their eyes. “Say: [It is] God.” (Verse 16) Then the Prophet is further instructed to put another question to them: “Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?” Now the question is put to them by way of a denunciation of their actions, because they have already chosen different protectors.

Yet they are still to be questioned in spite of the fact that the whole matter is as clear as the difference between truth and falsehood, or the blind and the seeing, or light and darkness. This reference to the blind and the seeing is a reference to themselves and to believers, because it is only their blindness that prevents them from seeing the clear truth felt by all creatures in the heavens and the earth. Similarly, the reference to light and darkness is a reference to their situation and that of believers. What prevents them from seeing the manifest truth is the darkness that totally covers them. “Say: ‘Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’“ (Verse 16)

Is it possible that these partners whom they associate with God have created something similar to God’s creation, and as a result they cannot distinguish between God’s creation and that of the alleged partners? If this were the case, they would have some justification in acknowledging such partners who have the power to create. After all, creation is an attribute which earns the creator the right to be worshipped. Without such ability to create, there is no justification for worshipping any alleged partner of God. In fact, they deserve all this bitter ridicule. They see that all things have been created by God, and they realize that their alleged partners have created nothing, and cannot create anything, because they themselves are creatures. Nevertheless the unbelievers worship them and submit to them without justification. This is the lowest depth to which human intellect can sink.

The comment at the end of all this ridicule to which no objection is made is: “Say: ‘God is the Creator of all things. He is the One who has power over all things.’” (Verse 16) This emphasizes the fact that God is the only Creator as He is the One who controls everything, which is the ultimate degree of authority. Thus the issue of attributing partners to God is preceded at the beginning by the prostration of all who are in the heavens and the earth, as well as their shadows, to God, willingly and unwillingly. It concludes by emphasizing that God has power over everything in the heavens and on earth. Recalling also what is mentioned of lightning, thunder, thunderbolts, glorification and praising of God in fear and in hope, we ask: what heart can stand up to all this unless it is blind, living in the depths of darkness until death overtakes it?

Again there are contrasts in the scene here between fear and hope, sudden lightning and heavy clouds, for the heaviness of the clouds not only refers to the rain they carry but also contrasts with the speed of lightning. The contrasts here are also between the fact that thunder glorifies and praises God while the angels do the same, as also between a true prayer and one that goes in vain. Similarly there is a contrast between the heavens and earth, the prostration of all living things willingly and unwillingly, persons and shadows, morning and evening, the seeing and the blind, darkness and light, the overpowering Creator and alleged partners who create nothing and who can cause themselves neither benefit nor harm. The text of the sūrah follows the same pattern with clear accuracy and remarkable harmony.