Surah at-Tur (The Mount) 52 : 43

Overview

(Verses 29 - 44)

A Reminder of God's Blessings

The surah now begins a series of rhetorical questions fashioned to a fast beat, presenting clear facts and addressing any remaining doubts the human soul might have. This round is full of strong challenges which no human heart can withstand:

So, [Prophet,] remind people. By the grace of your Lord, you are neither a soothsayer nor a madman. Or do they say He is but a poet; let us await whatever misfortune time will bring him.' Say: 'Wait if you will. I too am waiting.' Is it their reason that prompts them to take this attitude? Or are they simply arrogant people? Or do they say, He has fabricated it himself' They certainly do not believe. Let them, then, produce a discourse like it, if what they say is true. Were they created out of nothing? Were they the creators? Did they create the heavens and the earth? No. They have no faith. Do they possess your Lord's treasures? Or are they in ultimate control? Or have they a ladder to climb, in order to eavesdrop [on heaven's secrets]? Let their eavesdropper produce a clear proof Is He to have only daughters and you sons? Do you [Prophet] demand a payment from them that would be burdened with debt? Do they have knowledge of the hidden reality so that they can write it down? Or do they want to entrap you? It is the unbelievers who are truly entrapped. Have they then, any deity other than God? Exalted is God far above anything they associate with Him. Even if they see a part of the sky falling down, they would say `It is but a mass of clouds!' (Verses 29-44)

The address here is to the Prophet: "So, remind people." (Verse 29) He should continue to remind people, undeterred by their rude and impolite behavior or their false accusations. They used to say of him that he was a soothsayer, or a madman. These two descriptions are linked by the common notion that soothsayers received their information from the jinn, and that the jinn possessed those who were mad. Thus, the devil was the common element in both descriptions. What made them use either adjective — poet or sorcerer — to describe the Prophet was the fact that they were overwhelmed by the Qur'an. Its address was so unfamiliar to them even though, by nature, they were highly eloquent. Since they could not even think of admitting that it was God's word, they felt that they needed to provide some plausible explanation for its superiority over anything they or others could say. Hence they claimed that it was imparted by the jinn, or that the jinn helped in its composition. They alleged that the man reciting it, i.e. Muhammad, was either a soothsayer receiving information from the jinn, or a sorcerer relying on the jinn's help, or a poet who had a jinnee friend, or a madman possessed by a jinnee who gave him such wonderful speech.

This is a wicked accusation. Therefore, God consoles His Messenger showing it to be of no importance and reassuring him that he continues to enjoy His favours which allow no element of soothsaying or madness to affect him: "By the grace of your Lord, you are neither a soothsayer nor a madman." (Verse 29) This is followed by a denunciation of their assertion that he was a poet: "Or do they sax He is but a poet; let us await whatever misfortune time will bring him." (Verse 30) They indeed said that. Some of them counselled others to "bear with him, stick to our ways and soon enough he will die and we will be rid of him." Hence the Prophet is instructed to give them an implicit threat in his reply: "Say: 'Wait if you will I too am waiting.'" (Verse 31) Soon enough, you will know who will end up in a better position.

Some of the Quraysh elders were accorded a position of respect on account of their perceived wisdom in conducting affairs. These are referred to here with a clear note of sarcasm, as their attitude to Islam is the antithesis of wisdom and logic. The surah sarcastically wonders whether the descriptions they attach to Muhammad (peace be upon him) are what their wise elders have arrived at? Or is it that they are arrogant, unjust people who do not listen to what the wise elders counsel: "Is it their reason that prompts them to take this attitude? Or are they simply arrogant people?" (Verse 32) The first question is loaded with sharp sarcasm; the second carries an accusation that should put them to shame. One or the other is indeed true when they adopt such an absurd attitude.

They were always rude in what they said about the Prophet. They even accused him of fabricating what he said to them. The surah disapprovingly wonders whether they have made such a claim of fabrication against the Prophet, implying that such an allegation could never have been made: "Or do they say, He has fabricated it himself—(Verse 33) It immediately explains what lies behind such a singular allegation: "They certainly do not believe." (Verse 33) The fact that in their hearts they did not really believe is the reason why they made such a statement. They simply cannot appreciate the true nature of the Qur'an. Had they appreciated it they would have known that no human being could have authored it, and that it could only have been delivered by a man of truth.

Since their hearts cannot appreciate the truth of this revelation, the surah challenges them to provide irrefutable proof: "Let them, then, produce a discourse like it, if what they say is true." (Verse 34) This challenge occurs several times in the Qur'an, yet those who deny the truth of the Qur'an could not take up the challenge. Furthermore, this challenge remains valid for the rest of time, and no one will ever be able to produce anything like the Qur'an.

The Qur'an has a special secret which is felt by everyone who begins to look at its text, before even attempting to identify its many miraculous aspects. He feels that the very words themselves speak with special authority. He senses that there is something extra, beyond the meanings the words impart to us; something that is felt by the heart as soon as one listens to the Qur'an. Some people feel this very clearly, while others sense it even though they cannot identify it. Nonetheless it is there. It cannot be traced back to anything in particular: the phraseology, the meaning, the images and connotations, the special music that is so different from the rhythm of any other speech. Or is it produced by a combination of all these elements, or by these and something else beyond them that we cannot identify? This is something that is present in every Qur'anic text, and it is felt initially by everyone who handles a Qur'anic surah. Beyond this, there are phenomena that we can recognize and understand when we study the Qur'an and contemplate its meanings and construction.

These phenomena are recognized in the clear, comprehensive and true concept the Qur'an presents to our hearts and minds of the truth of human existence, of existence as a whole, and the essential truth of God Almighty. They are seen in the Qur'anic method that seeks to implant this concept in man's mind as it addresses his nature in a way that is totally unfamiliar in human address. The Qur'an appeals to the human mind with all its many facets, reflecting profound knowledge of man's every angle. We see the superiority of the Qur'an in the comprehensiveness, balance and coherence of its directives that are all placed on the same level. This phenomenon is unknown in the works of human beings that cannot maintain the same situation or the same standard, and cannot address all aspects at the same time. Nothing that man produces can reflect absolute balance that admits neither increase nor decrease, and suffers neither shortage nor extravagance. No human work achieves absolute coherence that admits no discord or conflict either in essence or detail.

These and similar phenomena, as well as the subtle and the undeniably secret, combine to give the Qur'an its quality of an absolute miracle that remains valid for all time. No self respecting person can argue about this. He will readily admit the truth that stares him clearly in the face whenever he looks at the Qur'an with an open mind: "Let them, then, produce a discourse like it, if what they say is true." (Verse 34)

The next question wonders at their own existence, a truth staring them in the face which they cannot explain in any way other than what the Qur'an states: God, the Creator of all that exists has brought them into existence: "Were they created out of nothing? Were they the creators?" (Verse 35) The thought that they just existed out of nothing is against the logic of nature. It merits no argument. On the other hand, neither they nor any other creature can claim that they created themselves. As neither case can be logically entertained, there only remains the true case stated in the Qur'an, confirming that they are all creatures of God, the only Creator and Originator. Since no one can claim any share of His attributes of creation and origination, then Lordship and Godhead belong solely to Him. This is clear and true logic.

The surah then directs their attention to the heavens and the earth: are they the ones who created these? Needless to say, the heavens and the earth did nor create themselves, in the same way as humans do not do so: "Did they create the heavens and the earth? No. They have no faith." (Verse 36) Neither they, nor anyone listening to the logic of nature, claim that the heavens and the earth created themselves or came into existence without being created. Nor do those people claim that they created them. Yet they stand in front of people like a question requiring an answer. When those very unbelievers were asked who created the heavens and the earth, they said that God created them. Yet this truth did not acquire such clarity as to produce its normal effects in their hearts and minds, leading them to formulate true and clear conviction: "They have no faith." (Verse 36)

The surah then takes them a step lower than that of the creation of either themselves or the world around them. It asks them whether they own God's treasures or have control of these so as to be able to cause benefit and harm: "Do they possess your Lord's treasures? Or are they in ultimate control?" (Verse 37) If they make no such claim, then who owns these treasures and controls all things? The Qur'an says that God is the One who gives in plenty or in small measure, and who determines all affairs in the universe. This is the only explanation of what happens in the universe.

A further step down is then taken, and the surah asks whether they have any means to listen to the source of revelation: "Or have they a ladder to climb, in order to eavesdrop (on heaven's secrets]? Let their eavesdropper produce a clear proof" (Verse 38) Muhammad (peace be upon him) tells them that he is a Messenger of God and that he receives revelations from on high. They reject this, claiming it as false. The surah asks whether they have the means to climb up and listen to what He says, gaining information that supports their claims that he receives no such revelations, and asserts that the truth is contrary to what he says. This requires that they provide compelling evidence in support of their claims. This is an allusion to the great authority the Qur'an speaks with, yet they reject its clear and powerful message.

The surah then brings into focus one of their absurd claims, alleging that the angels are God's daughters. It addresses them directly, adding an element of further reproach: "Is He to have only daughters and you sons?" (Verse 39) They considered girls to be inferior to boys, and anyone of them would be full of gloom and frustration when they were told that they had begot girls. Yet they unashamedly attribute female offspring to God Almighty. Thus the surah uses their own traditions and values to shame them.

They disliked receiving the Prophet's address. They disliked his message of guidance, feeling that it was a burden, even though it was given to them clear and pure. He asked no wages or payment for his trouble. The least that such a free presentation deserves is an appreciative response and a gentle refusal if they did not want to accept what he offered. Hence, the surah denounces their unjustified attitude: "Do you [Prophet] demand a payment from them that would be burdened with debt?" (Verse 40) Since they are not asked to pay anything for it, their attitude appears to be totally indefensible and unwarranted. They should be ashamed of themselves.

Again, the surah puts before them their true position in this universe. They are creatures with certain limitations. They are given access to a certain portion of this world, beyond which they cannot penetrate. It all belongs to the Creator. What lies beyond their reach is God's own preserve and they have no knowledge of it: "Do they have knowledge of the hidden reality so that they can write it down?"(Verse 41) They are well aware that they have no knowledge of what lies beyond their perception even though it is a reality. They have no means of accessing it. It is God who writes in its record whatever He determines for His creatures, while they cannot write a thing in it.

The One who is in control of that hidden reality and whatever occurs in that hidden realm is indeed the One who can determine and scheme. How come, then, that in their position of inability to record anything they try to scheme against you, aiming to entrap you? Why do they imagine that they can determine any future event, saying of the Prophet that he is a poet who would soon die? "Or do they want to entrap you? It is the unbelievers who are truly entrapped." (Verse 42) It is they who are subject to whatever is determined by the Creator and Controller of the hidden reality. His schemes will certainly apply to them and take their effect. He is the best of all schemers.

"Have they, then, any deity other than God?" (Verse 43) Does such a deity, if they have one, protect them against what God determines for them? "Exalted is God far above anything they associate with Him." (Verse 43) How absurd is their false concept of God!

With this exaltation of God and its clear statement of His oneness this series of rhetorical questions, characterized by a powerful beat, is concluded. All their arguments have been refuted, and all doubts removed. They are presented with the clear truth and left without any excuse to justify their hostility to it. At this point their stubbornness in rejecting the clear truth is put clearly before their eyes: "Even if they see a part of the sky falling down, they would say 7t is but a mass of clouds!" (Verse 44) This means that even if God decides to punish them by making a part of the sky fall down upon them, destroying their world, and they see it falling on their heads, they would still claim that it is but a mass of clouds, bringing rain and prosperity. It is just like the one who denies the truth of what he sees, even with a sword piercing his neck, as it were. This may be a reference to what the people of 'Ad said when they saw the clouds heralding their own destruction. They claimed: "This cloud will bring us rain." (46: 24) The truth was then told to them: "No, indeed. It is the very thing you wanted to hasten: a storm wind bearing painful suffering which will destroy everything by the command of its Lord." (46: 24-25)