Paradise will be brought within sight of the God-fearing; whereas the blazing fire will be placed in full view of the ones lost in error.
It shall be said to them: “Where is now all that you used to worship instead of God? Can they help you or even help themselves?”
They will be hurled into hell, as also those who are lost in error, and Iblis’ hosts, all together.
And there, quarrelling with one another, they will say: “By God, we were obviously in error, when we deemed you equal to the Lord of all the worlds. It was only the truly guilty ones who led us astray. And now we have none to intercede for us nor any loving friend. Would that we had a second chance (in life), so that we could be believers.”
Indeed, there is in this a sure sign; yet most of them will not believe. And indeed it is your Lord who is the Mighty One, the Merciful. (The Poets: Al-Shu’ara: 26: 90-104)
This passage portrays a scene of the Day of Judgment, which was feared by Abraham. It is so vivid that he almost sees it with his own eyes as he addresses his humble prayer to God.
The scene starts with the image of heaven being brought near, so as to be within sight of the God-fearing, who actually remained apprehensive lest they might be made to suffer God’s punishment. The fire of hell is also brought in full view of the erring ones who strayed away from the right path and denied the Day of Judgment. As they stand within sight of hell, listening to stern rebuke for their bad deeds before they are thrown in hell, they will be first asked about the deities they used to worship. The question that will be put to them is: “Where is now all that you used to worship instead of God?” Where are they? “Can they help you or even help themselves?” No answer is heard from them. Indeed none is expected. It is only a question given by way of rebuke. Hence, “They will be hurled into hell, as also those who are lost in error.” The very word used here suggests that they fall into it on top of one another, with much noise from the repeated falls. It is the same situation that happens when a landslide takes place followed by further landslides. These people who were lost in error are accompanied in hell with “Iblis’ hosts, all together.” Indeed they are all part of Iblis’ hosts.
We are then made to listen to them as they speak in hell, saying to their false deities and the idols they worshipped: “By God, we were obviously in error, when we deemed you equal to the Lord of all the worlds,” worshipping you, alongside or instead of God, as if you were equal to Him. They say it now when it is too late. They put the blame on the guilty ones who led them into errors and prevented them from listening to divine guidance. They now wake up and realize that it is too late and that apportioning blame will benefit them nothing. “And now we have none to intercede for us nor any loving friend.” Neither deity nor friend will be of any avail to us now. But then they think that if there was a possibility of a return to life, they could still mend their erring ways: “Would that we had a second chance (in life), so that we could be believers.” But this is mere wishful thinking. There can be no return. They are already on Judgment Day.
This is followed by the standard comment in this surah: “Indeed, there is in this a sure sign; yet most of them will not believe. And indeed it is your Lord who is the Mighty One, the Merciful.” This comment is repeated in the surah every time the fate of any community that opposed God’s messengers is shown, such as Aad, Thamud and Lot’s people, and it follows also every sign given to any group who denied God and His messengers. The scene from the Day of Judgment that we have been discussing is shown here in place of a scene of punishment in this world. It shows the end faced by Abraham’s people, and indeed the ultimate end of all idolatry. Hence, it gives the same lesson in every historical account. We should remember that scenes of the Day of Judgment are shown in the Qur’an as if they are taking place in front of our eyes so as to touch our hearts and souls in the same way as they are touched when reflecting on the fate of past communities.
The surah gave its account of Abraham’s story after it had given a more detailed one of Moses, thus going back in history. Now it goes further back to tell us about Noah and his people. The chronological order is not important here because the focus is the ultimate end of idolatry and denying the divine message.
Like the accounts of Moses and Abraham, Noah’s story is referred to in several surahs. It was given in brief in Surah 7, The Heights, within the context of a historical account of God’s messengers and their messages, which means that there it followed Adam’s fall from heaven, concentrating on Noah’s advocacy of God’s oneness and his warning to his people that they would be risking grievous suffering. They accused him of being deep in error, expressing their amazement that God should send them a man messenger. Their punishment by drowning is mentioned without giving details.
In Surah 10, Jonah, the story is given in brief, concentrating on the end of his mission when he challenged his people but they still denied him. He was saved with those who followed him, while the others were drowned.
Surah 11, Houd, gives much more details about the floods, the ark and what happened after the floods. It mentions his prayer concerning his son who was drowned with the rest of the unbelievers. In this surah we are also given an account of the sort of debate on God’s oneness his people had with him.
In Surah 23, The Believers, Noah’s account concentrates on his call on his people to worship God alone, and their objection to the fact that he is a mere mortal like them. They accuse him of wanting to press his favored position. They claim that God could have sent angels if He wished, and they accused Noah of madness. He turns to God, appealing for support. Then follows a very brief reference to the ark and the floods.
In many instances, like the present surah, the story is given together with stories of Aad, Thamud, Lot’s people and Madyan. The prominent features of the account given here are Noah’s call on his people to fear God and his declaration that he expects nothing by way of reward, as well as his refusal to expel the poor who believe in God at the request of the noble ones. This was also demanded of Prophet Muhammad (peace be upon him) by the elders of the Quraysh in Makkah.
