All praise is due to God, to whom belongs all that is in the heavens and the earth; and to Him will be due all praise in the life to come. He is truly wise, All Aware. He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them. He is the Merciful, the truly forgiving. (Sheba; Saba’: 34: 1-2)
This surah, a Makkan revelation, tackles the main themes of faith: belief in God’s oneness, the revelation of the Qur’an and the truth of resurrection. The surah also provides the correct view of a number of essential values related to these themes. It makes clear that faith and good action, rather than wealth and offspring, form the basis of the ultimate judgment by God. It clearly states that no power can protect anyone against God’s punishment and no intercession is of any use unless He approves it.
The main emphasis in the surah is on the question of resurrection and reward, as well as God’s limitless, comprehensive and accurate knowledge. These two closely intertwined topics are raised time after time, in a variety of styles and approaches, and are diffused through the surah from start to finish.
Praise of God forms the beginning of the surah, identifying some of His attributes, such as having dominion in the heavens and earth, receiving praise in the hereafter, wisdom and full knowledge of all that takes place in the universe. It also mentions the unbelievers’ denial of the Last Hour and God’s emphatic reply that it will certainly come. Again the surah states that not an atom’s weight in the whole universe escapes God’s knowledge, which will ensure that God’s requital to all, believers and unbelievers, will be based on accurate and full knowledge of all situations and circumstances. In this early part, the surah states that those who are endowed with wisdom confirm that what God has revealed to His Messenger is the truth. It states that the unbelievers find the idea of resurrection strange, refuting their arguments and telling them that they suffer as a result of being far in error. It warns them that they could be swallowed up by the earth or that the skies could fall apart on them. On this note, the first part of the surah ends.
The second part highlights some aspects of the history of David and his household, who were all very grateful for God’s favors. God placed at the command of David and Solomon numerous powers, and they acknowledged God’s favors, taking no personal pride in them. One of these powers was the jinn who are worshipped by some idolaters. They often consulted such jinn over questions relating to the realm beyond our perception, but the jinn know nothing of this realm. In Solomon’s story, as related in this surah, the jinn continued to do some hard and menial jobs for him even after his death, of which they continued to be unaware. Contrasted with this gratitude for God’s favors, is that of total ingratitude as represented by the people of Sheba. Therefore, “We caused them to become a tale, and scattered them throughout the land.” (Verse 19) They deserved this end because they did Satan’s bidding, even though he had no power over them. In other words, they willingly allowed him to lead them astray.
The third part challenges the idolaters to invoke their alleged deities, and tells them that these “do not have even an atom’s weight of authority either in the heavens or the earth, nor have they any share in either, nor does He have any helper from among them.” (Verse 22) None of these false deities can intercede with God on anyone’s behalf, not even if they were angels, for angels stand in awe of God, do His bidding and do not talk until they are reassured. As instructed, the Prophet (peace be upon him) asks them who provides their sustenance out of the heavens and the earth, when it is God who has dominion over both? He, and no one else, provides for them and for all other creatures. The Prophet then leaves the matter between himself and them to God for judgment. This part of the surah ends with a similar challenge to that with which it began: “Say: ‘Show me those whom you allege to be partners with Him. Nay! He alone is God, the Almighty, the Wise.” (Verse 27)
Together the fourth and fifth parts tackle the question of the revelation of God’s message and the unbelievers’ attitude toward it. They speak about how the affluent view every call to faith, and how they show pride in their wealth and children. These two parts establish the fact that faith and good action are the basic criteria for reward. Several scenes are shown here of the different fates of the believers and unbelievers, in which we see the leaders disowning their followers and the angels disassociating themselves from those who worshipped them. In between these scenes, the surah calls on the unbelievers to resort to their own nature, seeking its answers free from all the fuss they create about God’s Messenger. It reminds them that they have no evidence for the accusations they level at him, when he asks them for no reward and tells them no lie. Each of these two parts is concluded with a scene from the Day of Resurrection. Then, finally, the surah ends with a run of short verses that are characterized by a powerful, fast rhythm: “Say: ‘My Lord hurls forth the truth. He has full knowledge of all that is beyond the reach of people’s perception.’ Say: ‘The truth has now come. Falsehood neither creates anything new, nor restores anything.’ Say: ‘Were I to go astray, I would but go astray to the loss of myself. But if I am on the right path, it is through what my Lord reveals to me. He is all-hearing, ever-near.’ If you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby.” (Verses 48-51)
