📝 Meaning: “The Kneeling”

📍 Classification: Makki (Meccan)

🔢 Total Verses: 37

⏳ Chronological Order of Revelation: 65th Surah revealed (placing it in the late Meccan period).

📖 Key Themes: The signs (Ayat) of Allah in the universe, the arrogance of those who deny the Qur’an, the folly of taking one’s desires as a god, the certainty of the Resurrection, and the final scene of every nation kneeling to receive its judgment.

📖 Verse 45:1-5 — The Universe as an Open Book of Signs

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah begins with the powerful letters “Ha, Mim,” immediately followed by a declaration of the Qur’an’s divine source: “The revelation of the Book is from Allah, the Exalted in Might, the Wise.” This sets the stage by establishing the supreme authority of the message. The verses then immediately pivot to the “other” book of revelation: the universe itself. “Indeed, in the heavens and earth are signs for the believers.” A rapid-fire list of these signs follows: the creation of humanity, the diversity of animal life, the alternation of night and day, the provision sent down in rain that revives the dead earth, and the changing of the winds. Each of these is presented as a clear “sign” (ayah) for those who use their reason and faith.

Referenced Timeline: The Continuous Present (observable signs in the natural world).

Indeed, in the heavens and earth are signs for the believers. And in your creation and what He disperses of moving creatures are signs for a people who are certain [in faith]. (45:3-4)

• Primary evidence: The use of natural signs (ayat kawniyyah) as proofs for Tawhid is a foundational method of Qur’anic argumentation, especially prominent in Meccan surahs aimed at building a rational case for faith.
• Classical tafsir: Ibn Kathir explains that Allah (SWT) guides His servants to reflect on His creation as a means of recognizing the greatness of the Creator. He details how each of these signs—from the intricate design of the heavens to the precise mechanism of the winds and rain—points to an All-Powerful, All-Wise designer, making polytheism seem utterly irrational in comparison.

• Location/Context: Makkah.
• Primary Actors: Allah as the Creator, the universe as His evidence.
• Function in Narrative: To establish that the universe itself is a book of “signs” that testifies to the same truths found in the revealed Book (the Qur’an), thereby building a rational case for belief.
• Evidence Level: High (classic Qur’anic rhetorical style).

arrogant Verse 45:6-11 — The Profile of a Sinner: The Arrogant, Sinful Liar

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After presenting the clear signs, the Surah contrasts them with the reaction of the arrogant disbeliever. “These are the verses of Allah which We recite to you in truth. Then in what statement after Allah and His verses will they believe?” The passage then paints a devastating psychological profile of a specific type of disbeliever: “Woe to every sinful liar (affākin athīm).” This is the person who “hears the verses of Allah recited to him, then persists in arrogance as if he had not heard them.” He treats the verses with mockery. For such a person, a “humiliating punishment” is promised. Hellfire is their destination, and all their worldly gains and the “protectors” they took besides Allah will be utterly useless.

Referenced Timeline: Contemporary Makkah (7th Century CE).

Woe to every sinful liar Who hears the verses of Allah recited to him, then persists in arrogance as if he had not heard them. So give him tidings of a painful punishment. (45:7-8)

• Primary evidence: The detailed psychological profile of the arrogant disbeliever who mocks the verses is a direct reflection of the behavior of the Meccan leadership as described in Sira and Tafsir literature.
• Classical tafsir: Al-Tabari explains that the “sinful liar” is one who is accustomed to falsehood in his speech and sinful in his actions. His arrogance is so great that even after hearing the undeniable truth, his pride prevents him from acknowledging it. The “humiliating punishment” is a direct recompense for the arrogance he displayed in this life.

• Location/Context: Makkah.
• Primary Actors: The arrogant leaders of Quraysh.
• Function in Narrative: To provide a sharp, psychological diagnosis of the arrogant disbeliever, showing that their rejection stems from character flaws (pride, mockery) rather than intellectual reasons.
• Evidence Level: High (strong connection to the historical context).

🌊 Verse 45:12-15 — The Subjugated Universe and the Burden of Choice

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now lists some of Allah’s immense favors to humanity, which the arrogant disbeliever ignores. “It is Allah who subjected to you the sea so that ships may sail upon it by His command… and that you may seek of His bounty; and perhaps you will be grateful.” The verse then makes a sweeping statement: “And He has subjected to you whatever is in the heavens and whatever is on the earth – all from Him.” The entire cosmos is made to serve a purpose for humanity. The section then pivots to a command for the believers: “Tell those who have believed to forgive those who do not expect the days of Allah…” This is a call to patience and magnanimity. The passage concludes by re-affirming the principle of individual accountability: “Whoever does a righteous deed – it is for himself; and whoever does evil – it is against himself.”

Referenced Timeline: The Continuous Present (the order of the universe) and Contemporary Makkah (the command to the believers).

And He has subjected to you whatever is in the heavens and whatever is on the earth – all from Him. Indeed, in that are signs for a people who give thought. (45:13)

• Primary evidence: The command to forgive persecutors in a Meccan context is a strong indicator of the period. This form of unilateral patience was the strategy before the community had the means to defend itself, and it served to build moral character.
• Classical tafsir: Ibn Kathir explains that the subjection of the universe is a sign of God’s immense power and grace. He interprets the command to forgive as an instruction to be patient with the harm received from the disbelievers and to leave their affair to Allah. This was the initial command, which was later supplemented by the verses of just retribution and fighting in the Medinan period when the community was established.

• Location/Context: Makkah.
• Primary Actors: Humanity, the believers.
• Function in Narrative: To highlight divine favors as a motive for gratitude, and to command the believers to adopt a high ethical posture of forgiveness towards their persecutors.
• Evidence Level: High (thematic consistency with the Meccan phase).

📜 Verse 45:16-20 — The Case Study of the Children of Israel: A Lesson in Division

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now turns to a major historical case study: the Children of Israel. “And We did certainly give the Children of Israel the Scripture and judgement and prophethood, and We provided them with good things and preferred them over the worlds.” They were given every advantage: clear revelation and divine favor. However, the tragedy is then recounted: “And they did not differ except after knowledge had come to them – out of jealous animosity (baghyan) between themselves.” Their division was not born of ignorance, but of ego and rivalry after they had received the truth. The verses confirm that Allah will judge between them. The passage concludes by placing the Prophet Muhammad (ﷺ) on a clear “ordained way” (Shari’ah) and commanding him to follow it, and not the “desires of those who do not know.”

Referenced Timeline: Ancient History (The history of the Children of Israel).

And they did not differ except after knowledge had come to them – out of jealous animosity between themselves. (45:17)

• Primary evidence: The use of the Children of Israel as a negative historical precedent for division is a recurring theme in the Qur’an. The use of the term `Shari’ah` points to a late Meccan period where the foundations of the Islamic legal/moral system were being solidified.
• Classical tafsir: Ibn Kathir explains that the Children of Israel were given clear proofs, but their scholars and leaders differed out of a desire for worldly leadership and a refusal to accept the truth from rivals. This envy-driven division is presented as the greatest crime after knowledge has been established. The Prophet Muhammad (ﷺ) is commanded to adhere strictly to the perfect `Shari’ah` revealed to him and to ignore all other man-made paths.

• Location/Context: Makkah.
• Primary Actors: The Children of Israel, Prophet Muhammad (ﷺ).
• Function in Narrative: To provide a historical case study on how a favored nation can fall into ruin through division born of envy, serving as a powerful warning to both the Quraysh and the Muslim community.
• Evidence Level: High (central Qur’anic historical lesson).

⚖️ Verse 45:21-23 — The God of Personal Whim: A Diagnosis of Modernity

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section contains one of the most profound psychological diagnoses in the Qur’an. It begins by asking a powerful question about divine justice: “Or do those who commit evil deeds think that We will make them like those who believe and do righteous deeds… equal in their life and their death? Evil is that which they judge.” This refutes the idea that there are no ultimate consequences for one’s actions. The Surah then identifies the root of this flawed worldview: “Have you seen the one who takes as his god his own desire (hawāh)?” This person is so lost that “Allah has sent him astray due to knowledge,” sealing his senses so he cannot perceive the truth. This is the ultimate portrait of a sophisticated, intelligent person who has chosen their own ego and desires as their ultimate authority, rather than God.

Referenced Timeline: Contemporary Makkah (7th Century CE) and a timeless description of a human archetype.

Have you seen the one who takes as his god his own desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? (45:23)

• Primary evidence: The sophisticated psychological critique of “worshipping desire” is a feature of late Meccan surahs, which moved from critiquing crude idolatry to dissecting the intellectual and psychological roots of disbelief.
• Classical tafsir: Ibn Abbas, as quoted by Al-Tabari, explained that this verse refers to a person who does not do anything except what his soul desires. Whatever seems good to his ego, he does it. This makes his `hawā` his ultimate authority, his “god.” The verse shows that this is the most insidious form of shirk, as the person may not even be bowing to a physical idol.

• Location/Context: Makkah.
• Primary Actors: The archetype of the person who follows their own desires.
• Function in Narrative: To provide a deep, psychological diagnosis of the root of modern and ancient disbelief: the deification of the self and its desires.
• Evidence Level: High (core Qur’anic psychological concept).

⏳ Verse 45:24-26 — The Atheist’s Creed: “It is Only Time That Destroys Us”

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now quotes the specific philosophy of the most extreme materialists among the Arabs. “And they say, ‘There is not but our worldly life; we die and we live, and nothing destroys us except time (ad-dahr).'” This is the creed of the Dahrites, a pre-Islamic Arab group who believed that time was the ultimate force, causing birth, decay, and death in an endless, meaningless cycle. They had “no knowledge of that; they are only guessing.” When the verses of the Qur’an are recited to them, their only argument is the familiar, foolish challenge: “Bring back our forefathers, if you should be truthful.” The divine response is simple and decisive: “Say, ‘Allah gives you life; then He causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt…'”

Referenced Timeline: Contemporary Makkah (7th Century CE).

And they say, “There is not but our worldly life; we die and we live, and nothing destroys us except time.” (45:24)

• Primary evidence: The specific and unique philosophical statement about “time” (ad-dahr) being the destructive force is a direct quote of a known pre-Islamic belief, making this a very specific and historically located refutation.
• Classical tafsir: Ibn Kathir explains that this was the belief of the Arab materialists and atheists. They believed in a cycle of life and death with no resurrection. A famous Hadith Qudsi directly addresses this, where Allah (SWT) says, “The son of Adam abuses Me. He curses time, and I am time (i.e., the controller of time), in My hand is the night and the day.” This hadith shows that cursing time is tantamount to cursing God, who is the ultimate power behind it.

• Location/Context: Makkah.
• Primary Actors: The Dahrites (Arab materialists).
• Function in Narrative: To identify and refute the specific philosophy of the Arab materialists, showing that the Qur’an addresses all forms of disbelief, not just idolatry.
• Evidence Level: High (addresses a specific, documented pre-Islamic philosophy).

kneeling Verse 45:27-32 — The Day of Kneeling: Every Nation and Its Book

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This is the climactic scene that gives the Surah its name. “And to Allah belongs the dominion of the heavens and the earth. And the Day the Hour is established – that Day the falsifiers will lose.” The scene is then described: “And you will see every nation kneeling (jāthiyah).” Every community, from the beginning of time to the end, will be on its knees out of awe and terror. “Every nation will be called to its record [and told], ‘This Day you will be recompensed for what you used to do. This, Our record, speaks about you in truth. Indeed, We were recording what you used to do.'” The verses then contrast the fate of the believers (mercy and gardens) with the disbelievers, who will be asked, “Were not My verses recited to you, but you were arrogant…?” Their denial and mockery will be brought forth as the final evidence against them.

Referenced Timeline: Eschatological Time (The Day of Judgment).

And you will see every nation kneeling. Every nation will be called to its record… “This, Our record, speaks about you in truth. Indeed, We were recording what you used to do.” (45:28-29)

• Primary evidence: The detailed, panoramic, and awe-inspiring depiction of the Day of Judgment is the thematic climax of the Surah, a common feature in late Meccan surahs designed to leave a lasting and powerful impression.
• Classical tafsir: Ibn Kathir explains that `jāthiyah` means kneeling due to the intense fear and awe of the situation. He notes that every single person will be given their own book of deeds, which has recorded everything, small and great. The question posed to the disbelievers, “Were not My verses recited to you…?”, is a final rebuke to establish their guilt before their punishment is announced.

• Location/Context: Makkah.
• Primary Actors: All of resurrected humanity.
• Function in Narrative: To provide the ultimate, awe-inspiring vision of the Day of Judgment, showing the universal submission of all nations and the perfect, inescapable justice of God’s record.
• Evidence Level: High (thematic and narrative climax of the Surah).

👑 Verse 45:33-37 — The Final Declaration of Majesty

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes with the final verdict on the disbelievers. “And the evil of what they did will appear to them, and they will be enveloped by what they used to ridicule.” Their punishment is a direct manifestation of their own mockery. They are told, “This Day you will be forgotten as you forgot the meeting of this Day of yours.” Their ultimate abode is the Fire, because they “took the verses of Allah in ridicule and were deluded by worldly life.” The Surah ends not with punishment, but with a soaring declaration of praise and majesty, summarizing all the arguments that came before. “So to Allah belongs [all] praise… And to Him belongs [all] majesty within the heavens and the earth. And He is the Exalted in Might, the Wise.”

Referenced Timeline: Eschatological Time and The Eternal Present.

And to Him belongs [all] majesty within the heavens and the earth. And He is the Exalted in Might, the Wise. (45:37)

• Primary evidence: The symmetrical structure of the Surah, beginning and ending with the same divine names (`Al-‘Azīz`, `Al-Ḥakīm`) and themes of revelation and majesty, is a sign of its cohesive and powerful rhetorical design.
• Classical tafsir: Al-Tabari explains that their being “forgotten” means they will be left in the punishment, just as they left and abandoned the preparation for this Day. The final declaration of praise is the natural and necessary conclusion after witnessing the signs of God’s power, justice, and wisdom throughout the Surah. All arguments end, and only the praise of His majesty remains.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT).
• Function in Narrative: To deliver the final verdict on the disbelievers and to conclude the Surah with a powerful and definitive declaration of Allah’s praise and absolute majesty.
• Evidence Level: High (thematic and narrative conclusion).