Surah 45
(Kneeling)
(Makkan Period)
Title
Since the word al-jāthiyah, (kneeling), occurs in verse 28 of this surah, it is known by this title.
Period of Revelation
It appears from the contents of the surah that it must have been revealed immediately after Surah al-Dukhān. The subject matter of the two surahs is so closely related that they can be regarded as twins.
Subject Matter and Themes
The main theme of this surah is to remove the unbelievers' doubts and answer their objections regarding monotheism and the Hereafter and to send them a note of warning as regards their attitude to Islam.
The surah opens with presenting evidence for monotheism. In this regard, it mentions man's own existence and the innumerable signs spread all over from heaven to earth: they are told that they can observe the proofs of monotheism that they deny, wherever they look. If one looks around with open eyes and is straight in one's thinking then the variety of wild animals, the alternation of day and night, rainfall and the vegetation to which it gives rise, the winds and man's own creation, all provide persuasive proof of the fact that this universe is neither without God nor has a multiplicity of gods. Rather, the universe is the handiwork of a single Creator Who alone regulates and governs it. However, if we are talking of someone who has sworn to disbelieve or has made up his mind to remain immersed in doubt, then this is a very different case. Nothing can lead that person to the treasure of belief. Later in the surah (see verses 12 ff.), man is told that all the things he benefits from in this world and the innumerable objects and forces of this universe that serve his interests are not there automatically, nor have they been provided by any of his gods and goddesses. Rather, all these have been provided by the One True God and harnessed to man's service. The rationality of every person who adopts straight thinking will cry out that it is the One True God Who is man's Benefactor and He alone deserves to be thanked.
Thereafter, the Makkan unbelievers are severely reproached for their obstinacy and arrogance, their mocking attitude and their obstinate clinging to the unbelief with which they greeted the Qur'anic call. They are emphatically told that the Qur'ān has come down with the same bounty that was bestowed earlier on the Children of Israel, the bounty thanks to which they enjoyed excellence over all other nations in the world. However, they demonstrated ingratitude and caused the teachings of their faith to be lost in schism and dissension. Now, the same bounty is being offered to the Makkans. It is a guideline that directs man to the Straight Way of true faith. Those who reject this will court disaster. Only those who accept it and become God-fearing will merit God's clemency and support. In this regard the Prophet's followers are instructed to act with patience and forbearance towards those who were subjecting them to mean and horrid treatment. If they patiently bear with their persecution, God will avenge on their behalf and will reward them for their patience.
This is followed by the discussion of the unbelievers' flawed notions about the Hereafter. Their mistaken belief that there is no Afterlife is forcefully refuted. The unbelievers thought that death is the terminal point and that the soul does not exist. They ruled out resurrection. They even had the audacity to challenge the Prophet (peace be on him) to revive their ancestors to prove the truth of the Hereafter. In response to their objections, the Qur'ān presents the following arguments in quick succession: First, their rejection of the Hereafter is not based on any definite knowledge. They dismiss it whimsically. What is the basis of their contention that there is no Afterlife? How can they assert that souls are not seized and simply perish at death? Their objection rests, at most, on their observation that they have not witnessed any of the dead rising from their graves. Is this sufficient evidence for rejecting Resurrection? If one does not know, see or hear about a thing, does this necessarily mean that it does not exist?
Furthermore, it is against the dictates of reason and justice that those who are good and those who are evil, the obedient and the rebellious, the oppressor and the oppressed should meet the same end. Reason and justice demand that they must be recompensed in accordance with their deeds. Victims should be redressed while wrong-doers should be punished. Those entertaining such notions as the non-existence of Resurrection have a very faulty concept of the universe. Furthermore, those who are evil naturally try to avoid the dire consequences of their misdeeds. However, Divine dispensation is not haphazard. It is a perfect scheme of things in which those who are evil are bound to suffer punishment and the pious are bound to be rewarded. All cannot be treated alike.
Rejection of the Hereafter is also morally flawed. Only those who give fresh rein to their unbridled desires deny the Hereafter. Once they opt for this view, they become morally degenerate, and as a consequence, are unable to benefit from God's guidance. God emphasises that since man does not bring about his own life and is dependent upon Him for it, he also cannot bring upon himself death. It is God Who also causes his death. There will be the Day of Reckoning when all men will be gathered simultaneously. They will then see with their own eyes that they appear before God and their record of deeds is presented, testifying to all that they did. It is then that they will realise the gravity of their error in having rejected and mocked belief in the Hereafter.