Surah al-Mulk (The Dominion ) 67 : 25

Overview (Verse 24 - 27)

A reminder follows making it clear that God has not created mankind and given them all their distinctive qualities haphazardly, without a definite purpose: it is all for the purpose of initiating life that incorporates a test and then the administering of reward and requital at the end: "And He it is who caused you to multiply on earth; and to Him you shall be gathered." (Verse 24)

The Arabic term dhar; used in the verse to denote multiplication also signifies 'spreading far and wide', which provides a contrast in both image and meaning with the second action of gathering. The thresh gives both images in a short verse so as to present these vividly before our eyes. Thus, people who have spread all over the earth will realize that they are moving towards an end that brings them all together for an ultimate purpose: one that brings the test of life and death to its final goal.

The surah then mentions their doubts concerning this promised gathering: "They say: 'When is this promise to be fulfilled, if what you say be true?'" (Verse 25) Such a question is put only by one who is in serious doubt or one who is in stubborn denial. Knowing the exact time of the fulfilment of the promise adds nothing to its truth. It has nothing to do with the fact that it is the time appointed for requital after the test has been completed. It is the same to them whether it takes place tomorrow or after millions of years. What is certain is that it is going to happen. Then they will be gathered to receive what they deserve for what they have done in their lives.

God has not imparted knowledge of the Day of Judgement to anyone of His creatures, because such knowledge serves none of their interests. Indeed, imparting such information is against the very nature of this day and has no bearing on the duties people are asked to fulfil in preparation for it. On the contrary, withholding such information from all creatures and keeping it with God Almighty is an act of wisdom that serves human interests. Hence the answer: "Say: God alone has knowledge of this. t am only a plain warner." (Verse 26)

This answer clearly reflects the great difference between the Creator and His creation. God is seen in His absolute oneness: no one bears any similarity to Him and He has no partner. All knowledge belongs to Him alone. All creatures, including prophets and angels, stand before Him in complete humility: "Say: God alone has knowledge of this. I am only a plain warner." I have a mission and a task, to warn and to make things plain. Knowledge belongs solely to the All-Knowing.

We see them here putting forward questions that imply doubts and being given firm and decisive answers. The surah then presents an image depicting the subject of their questioning, this day has now arrived. The promise they have seriously doubted is fulfilled and they face it here and now: "When they see it close at hand, the unbelievers' faces will be stricken with grief, and it will be said: 'This is what you were calling for.- (Verse 27) Here is this day that you have always claimed will never take place; it is staring you in the face.

The Qur'an often uses this method of painting in the present what is to happen in future. The purpose is to counter the state of doubt with an element of surprise. The doubter is shown a scene of something happening which he has denied will ever happen. But it is a true image. This day is present in God's knowledge. The time gap separating it from us is true in relation to us. This is a relative matter that does not represent the plain truth of this day as it is in God's sight. If God wills, they will see it now as it is in His knowledge. Thus, what the Sarah does, moving suddenly from this present life to that of the hereafter, and from the attitude of doubt to suddenly facing the truth represents a reality that, had God so willed, they would see now. The surah paints this reality in a clear and effective way.