Period of Revelation
It could not be known from any authentic tradition when this Sura was revealed
but the subject matter and the style indicate that it is one of the earliest Suras to be
revealed at Makkah. Theme and Subject Matter In this sura
on the one hand
the teachings of Islam have been introduced briefly
and
on the other
the people living in heedlessness have been aroused from their slumber in a most
effective way. A characteristic of the earliest suras of the Makkan period is that they
present the entire teachings of Islam and the object of the Holy Prophet's mission
not in detail
but briefly
so that they are assimilated by the people easily. Moreover
they are particularly directed to make the people shun heedlessness
to make them think
and to arouse their dormant conscience. In the first five verses man has been made to
realize that the universe in which he lives is a most well organized and fortified Kingdom
in which he cannot detect any fault
any weakness or flaw
how ever hard he may try to probe. This Kingdom has been brought from nothing into
existence by Allah Almighty Himself and All the powers of controlling
administering and ruling it are also entirely in Allah's hand and His power is infinite.
Besides
man has also been told that in this wise system he has not been created without a
purpose
but he has been sent here for a test and in this test he can succeed only by his
righteous deeds and conduct. In vv. 6-Il
dreadful consequences of disbelief which will appear in the Hereafter have been
mentioned
and the people told that Allah
by sending His Prophets
has warned them of these consequences in this very world
as if to say "Now
if you do not believe in what the Prophets say and correct your attitude and behaviour
accordingly
in the Hereafter you will yourself have to admit that you really deserved the punishment
that was being meted out to you." In vv. 12-l4
the truth that has been impressed on the minds is that the Creator cannot be unaware
of His creation
as if to say: "He is aware of each open and hidden secret of yours
even of the innermost ideas of your hearts. Hence
the right basis of morality is that man should avoid evil
fearing the accountability of the unseen God
whether in the world there is a power to take him to task for this or not
and whether in the world there is a possibility of being harmed by such a power or not.
Those who adopt such a conduct in the world alone will deserve forgiveness and a rich
reward in the Hereafter." In vv. 15-23
making allusions
one after the other to those common truths of daily occurrence
which man does not regard as worthy of much attention
he has been invited to consider them seriously. It has been said: "Look: the earth on
which you move about with full satisfaction and peace of mind
and from which you obtain your sustenance has been subdued for you by Allah;
otherwise this earth might at any time start shaking suddenly so as to cause your
destruction
or a typhoon might occur
which may annihilate you completely. Look at the birds that fly above you; it is only
Allah Who is sustaining them in the air. Look at your own means and resources: if Allah
wills to inflict you with a scourge
none can save you from it; and if Allah wills to close the doors of sustenance on you
none can open them for you. These things are there to make you aware of the truth
but you see them like animals
which are unable to draw conclusions from observations
and you do not use your sight
hearing and minds which Allah has bestowed on you as men; that is why you do not
see the right way." In vv. 24-27
it has been said: "You have ultimately to appear before your God in any case. It is not
for the Prophet to tell you the exact time and date of the event. His only duty is to warn
you beforehand of its inevitable occurrence. Today you do not listen to him and demand
that he should cause the event to occur and appear prematurely before you; but when it
does occur
and you s
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