38. Until now the mushriks’ wrong notions about the Hereafter have been dealt with. From here the discourse turns to the refutation of shirk itself.

39. That is, Allah makes and un-makes the destinies of individuals and nations and kingdoms in ways as you have seen from the stories of the Prophets David and Solomon (peace be upon them) and the people of Saba. Now, you may invoke, if you so like, these self-made gods of yours to see whether they also possess the power to change someone’s good fortune into misfortune and misfortune into good fortune.

40. That is, not to speak of owning something, or being a partner in the ownership of something, or being a helper of Allah in any way, there exists no one in the universe, who of his own accord, may intercede for someone before Allah. You are involved in the misunderstanding that there are some beloved ones of God, or some such powerful personalities, who can force and press God to accept their intercession, whereas the fact is that no one will dare utter a word of recommendation there without Allah’s permission. Only such a one will be able to make his submissions who is permitted by Allah to do so, and will intercede for him alone for whom permission for intercession is granted. (To understand the distinction between the Islamic concept of intercession and the polytheistic concept, see (Surah Yunus, Ayats 3, 18); (Surah Hud, Ayats 76, 105); (Surah TaHa, Ayat 109); (Surah Al- Anbiya, Ayat 28); (Surah Al-Hajj, Ayat 76).”

41. Here a graphic picture has been drawn of the time when, on the Day of Resurrection, an intercessor will be seeking permission to intercede on behalf of someone. It presents this scene: “After submitting the application for permission, both the intercessor and the person for whom intercession is being provided are awaiting the reply in a state of restlessness and awe. At last, when the permission is granted and the person perceives satisfaction in the face of the intercessor, he feels a little comforted and asks the intercessor: “What has your Lord said?” The intercessor says, “The truth”: permission has been granted. What is meant to be impressed is this: “O foolish people! Such will be the awe of the great court of Allah! How dare you entertain the notion that anybody will have you forgiven by his own power, or dare behave stubbornly and tell Allah: These are my favorites: they will have to be forgiven!”

42. There is a subtle gap between the question and the answer. The addressees were the mushriks who not only did not disbelieve in the existence of Allah but also knew and believed that the keys of the provisions are in His hand. But in spite of this they also held others as Allah’s associates in His work. Now when they were confronted with the question: Who gives you sustenance from the heavens and the earth, they were put in a tight corner. If they mentioned another besides Allah, they would say a thing contrary to their own and their people’s creed. If they showed stubbornness and said such a thing, they feared that their own people would immediately refute them. And if they acknowledged that Allah alone is their Sustainer, they would immediately be confronted with the next question: Then, why and what for have you made these others as your gods? When Allah is the Sustainer, why should these others be served and worshipped? Thus they stand confused and bewildered. Neither can they say that Allah alone is the Sustainer nor that another god is the sustainer. When the questioner sees that they do not make any answer, he himself answers his question and says, Allah.

43. This sentence contains an important point of the wisdom of preaching. The logical conclusion of the question and answer cited above would be that the one who serves and worships Allah should be on right guidance and the one who worships others beside Him should be misguided. Therefore, apparently, the conclusion should have been: “Then, we are rightly guided and you are misguided.” But such a plain and straight reply, although correct and true, would not have been a wise thing from the point of view of preaching. For when a person is addressed and told plainly that he is misguided and the speaker claims to be rightlyguided himself, he will become obdurate and will never be inclined to accept and acknowledge the truth. As the Messengers of Allah are not sent only for the sake of speaking the plain truth, but are also entrusted with the duty of reforming the wrongdoers as tactfully as possible. Allah has not asked His Prophet (peace be upon him) to tell them plainly, after the question and answer, that they are all misguided and that he alone is rightly-guided. Instead of this, it was said: Tell them: it has become clear that we regard as our Deity only Him Who is the Sustainer, and you have taken as deities those who are not sustainers. Now, it is not possible that both you and we should be on right guidance simultaneously. Only one of us can be rightly-guided, and the other inevitably will be misguided. Now it is for you to consider and judge who is being proved by reason to be in the right and who in the wrong.

44. The about question had already made the listeners to think seriously, This additional sentence was meant to make them think even more seriously, as if to say, “It is in our own interest individually that we should consider and decide the question of guidance and misguidance rightly. For if we are misguided, we shall ourselves bear the consequences of our error; you will not be held answerable for it. Therefore, it is in our own interest that we should consider seriously, before adopting a creed, that we are not following a wrong way. Likewise, you also should think seriously for your own sake, not for our sake in any way, and make sure that you are not investing your life’s capital in a false creed. For if you committed an error in this regard, you would be harming only your own selves and not us.

45. This is the last and the strongest motive for the consideration of which the listeners’ attention has been invited. It means to impress: The thing is not only that there is the difference of the truth and the falsehood between you and us, but that both we and you have to be presented before our Lord, the Being who knows the truth and is also fully aware of the affairs of each of us. There before Him not only will this thing be decided who, between you and us, was in the right and who in the wrong, but this issue also will be settled how we made every possible effort to make the truth plain to you, and how you opposed and resisted us in your antagonism to the truth.

46. That is, before you take the great risk due to your reliance on these deities, just tell me here who among them is so powerful as to arise in the court of Allah as your supporter and save you from His punishment.

47. That is, you have not been sent as a Prophet for the people of this city, or this country, or this age alone, but for the people of the entire world and for all times, but your compatriots do not recognize your worth and they do not realize how great a person has been raised among them as a Prophet (peace be upon him) and how uniquely they have been blessed by Allah.

The fact that the Prophet (peace be upon him) has not been appointed a Prophet only for his own country or for his own age but for all mankind till Resurrection, has been stated at several places in the Quran. For instance:

“And this Quran has been revealed to me that I should thereby warn you and all those whom it may reach.” (Surah Al-Anaam, Ayat 19).

“O Prophet, say: O mankind, I am a Messenger to all of you from Allah.” (Surah Al-Aaraf, Ayat 158).

“O Prophet, We have sent you to be a real blessing for all the people of the world.” (Surah Al-Anbiya, Ayat 107).

“Highly blessed is He Who has sent down Al-Furqan to His servant so that he may be a warner to all mankind.” (Surah Al-Furqan, Ayat 1).

The same thing has been stated by the Prophet (peace be upon him) in a number of Ahadith in different ways. For example:

“I have been sent to all mankind, the black as well as the white.” (Musnad Ahmad: Marwiyat Abu Musa Ashari).

“I have been sent to the mankind all together, whereas every Prophet before me was sent only to his own people.” (Musnad Ahmad: Marwiyat Abdullah bin Amr bin Aas).

“Before me every Prophet was specifically sent to his own people; but I have been sent for all mankind.” (Bukhari and Muslim: From traditions related by Jabir bin Abdullah).

“My appointment as a Prophet and Resurrection are like this. Saying this the Prophet (peace be upon him) raised his two fingers.” (Bukhari and Muslim). What he meant by this was: “Just as no third finger intervenes between these two fingers, so there is no prophethood between me the and Resurrection. After me there will be Resurrection only, and I shall be the Prophet till Resurrection.”

48. That is, “When will the time come about which you say: Our Lord will gather you together, then He will judge between us rightly? We have been denying you persistently and opposing you openly for so long. Why is not then the judgment being passed against us?

49. In other words, the reply means: Allah’s judgments are not subject to your whims that He should be bound to do a thing at the time which you have fixed for it. He carries out His designs only according to His own discretion. You cannot understand how long is mankind to be allowed to function in this world in the scheme of Allah, how many individuals and how many nations are to be put to the test in different ways, and what will be the right time for the Day of Judgment and summoning mankind of all ages for rendering their accounts. All this will be accomplished only at the time which Allah has fixed for it in His scheme of things. Your demands can neither hasten it on by a second nor your supplications can withhold it by a second.