They say: ‘What! After we have vanished into the earth, shall we be (restored to life) in a new act of creation?’ Nay, they indeed deny that they will be meeting their Lord. Say: The angel of death who has been given charge of you will gather you, and then to your Lord you will be brought back. If you could but see when those evildoers will hang down their heads before their Lord and say: ‘Our Lord! We have now seen and we have heard. Return us (to our earthly life) and we will do good deeds. We are now firm believers. Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with jinn and humans all together. ‘Taste this, for you (deliberately) forgot you would ever meet this day. We, too, will forget you; and taste this abiding suffering for all the evil you did.’ (Verses 10-14)
In the light of this first miraculous creation of man and its miraculous progress, the surah refers to the unbelievers’ objections and doubts about resurrection. These now sound extremely singular: “They say: ‘What! After we have vanished into the earth, shall we be (restored to life) in a new act of creation?’ Nay, they indeed deny that they will be meeting their Lord.” (Verse 10)
They cannot imagine that God will create them anew after they have died and become part of the earth. What is strange about this when compared to the first creation? God started man’s creation from clay, which means that its origin goes back to the earth in which they claim their bodies will decompose and be lost. Indeed, the second creation is akin to the first one, with nothing strange about it. Yet the fact is that “they indeed deny that they will be meeting their Lord.” (Verse 10) It is such denial that makes them entertain doubts and objections to something true and clear. After all, something akin to it occurs at every moment. Therefore, their objections are answered with a statement making clear that they will die and be resurrected. The practical proof of the first creation is more than enough: “Say: The angel of death who has been given charge of you will gather you, and then to your Lord you will be brought back.” (Verse 11) This is given as a confirmed piece of news. Who though is the angel of death? How does he gather people’s souls? This is something that belongs to the realm beyond our perception, which is known to God alone. From Him we receive only accurate information. We can add nothing to what we receive from this source.
Since they object to the very concept of resurrection, and express doubts about coming back to life, the surah raises before their eyes a scene of the Day of Judgment which is full of life and movement. Moreover, it reports its dialogue as if it were taking place now: “If you could but see when those evildoers will hang down their heads before their Lord and say: ‘Our Lord! We have now seen and we have heard. Return us (to our earthly life) and we will do good deeds.’”
This is a scene of shame, one wherein they acknowledge their error and admit the truth that they once denied. They now declare their certainty of what they used to doubt, and request a return to the earth to put right what they did wrong. They hang their heads in shame as they stand before their Lord whom they denied they would ever meet. All this happens, however, when it is too late, when no admission or declaration is of any use.
Before the surah gives the answer to their humble request, it states the facts that apply to the whole situation and which determine people’s fates: “Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with jinn and humans all together.”
Had God so willed, He could have made all mankind follow only the way of His guidance, just like He did with creatures that are guided by an inspiration latent in their natures and who follow one way throughout their lives, such as insects, birds and animals, or like creatures who can only obey God, such as the angels. God has willed, however, that man should have a special nature with the propensity to follow either sound guidance or error. He has equipped man with the ability to choose either course. He can fulfill his role in the universe with this special nature God has given him within the overall system He has devised. Or, he will not. Hence, He has recorded His will to fill hell with jinn and humans who choose the path of error.
Those evildoers who stand in front of God, hanging their heads are among those upon whom God’s word shall be fulfilled. They will be told: “Taste this, for you (deliberately) forgot you would ever meet this day.” The reference here is to the Day of Judgment, but it is described as this present day, as if we are looking at its scenes now. They are made to taste the suffering because they forgot this day and neglected to prepare for it when they had all the time they needed to do so. Taste it because “We, too, will forget you.” Needless to say, God does not forget anyone, but they are treated like people who have been forgotten. They are humiliated and abandoned.
“And taste this abiding suffering for all the evil you did.” The curtains are drawn and the final word has been said. The guilty evildoers are left to their abject fate. The reader feels as he passes these verses as if he has left them behind where they are looking fixedly at what awaits them.