"So that even though they see all the signs they will not believe in them; And if they see the path of rectitude, will not take it to be a way;" — Allah (SWT)

Surah 7:146 and the Crisis of Islamic Extremism: A Warning That Goes Unheeded by the Ulema

Summary

This paper provides a rigorous academic interpretation of Surah 7:146 (Al-A'raf) within the context of the contemporary crisis of Islamic extremism, drawing on the theological insights of Hazrat Mirza Ghulam Ahmad (1835–1908), founder of the Ahmadiyya movement, and the secular humanist critiques of Ali Sina, Iranian-born ex-Muslim activist and founder of Faith Freedom International. The central thesis posits that the "arrogance on earth without justification" condemned by Allah (SWT) is visibly manifested in the decades of bloodshed perpetrated in the name of Islam — a pathology diagnosed with remarkable precision by both authors from radically different vantage points. This unjustified arrogance has resulted in a divine consequence: spiritual blindness. Consequently, the Muslim Ummah (community), misled by fundamentalist Ulema (clergy), has adopted the "path of straying" (sabil al-ghayy) while collectively rejecting the "path of guidance" (sabil ar-rushd). The paper draws a resounding conclusion on Allah's warning, demonstrating how the Ulema's heedlessness prevents the Ummah from recognizing the spiritual reality of the Resurrection (Al-Qiyamah).

1. Introduction: The Divine Warning of Surah 7:146

The Qur'an, as a universal and timeless message, contains within its verses explicit warnings regarding the spiritual condition of humanity and the consequences of rejecting divine guidance. Among these, Surah 7:146 (Al-A'raf, "The Heights" or "The Wall Between Heaven and Hell") stands as one of the most profound psychological and theological diagnoses of human failure ever recorded. It is not a threat issued in anger; it is a precise, clinical description of a spiritual law — a divine mechanism by which arrogance becomes its own punishment. [1]

The verse establishes a direct causal relationship between a specific behavioral trait — unjustified arrogance on earth — and a resulting spiritual affliction: the divine diversion from truth. Classical tafsir (exegesis), such as that of Ibn Kathir, confirms that Allah (SWT) deprives the hearts of those who are too proud to obey Him from understanding the signs and proofs that testify to His Might, Law, and Commandments. [2] When a religious community succumbs to this arrogance, their moral orientation becomes inverted: what is false appears as truth, and what is true appears as falsehood. The path of guidance becomes invisible to them, while the path of error becomes their chosen road.

This paper interprets Surah 7:146 in the context of the pasted content on Islamic extremism, drawing extensively on two authors whose lives and works illuminate the verse from complementary angles. The first is Hazrat Mirza Ghulam Ahmad, the 19th-century Indian Muslim reformer who witnessed the early stages of this spiritual pathology and diagnosed it with prophetic clarity. The second is Ali Sina, a 21st-century ex-Muslim humanist who, standing entirely outside the faith, arrived at a strikingly similar diagnosis from a secular perspective. Together, their testimonies form a devastating indictment of the Ulema and a powerful corroboration of Allah's warning in Surah 7:146.

2. Exegesis of Surah 7:146: A Line-by-Line Analysis

The verse, as translated by Ahmed Ali in Islam: The Qur'an (Princeton University Press, 1988), reads: "I will turn those away from My signs, Who behave unjustly with arrogance in the land, So that even though they see all the signs they will not believe in them; And if they see the path of rectitude, will not take it to be a way; And if they see the way of error take it to be the (right) path. This is so for they have called Our messages lies, And have been heedless of them." The verse may be understood as a seven-part causal chain, each link following inexorably from the one before it.

The opening declaration — "I will turn those away from My signs" — is rendered in Arabic as sa-aṣrifu ʿan āyātiya, from the root ṣ-r-f, meaning to divert, avert, or turn away. The prefix sa- signals a future action, a divine promise of what will inevitably occur. This is not a passive consequence but an active, sovereign intervention by Allah (SWT). The classical exegete Ibn Kathir explains this as the sealing of the heart (khatam al-qalb), cross-referenced in Surah 2:7: "Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil." [3]

The target of this diversion is identified with surgical precision: "those who behave unjustly with arrogance in the land." The Arabic yatakabbarūna fī al-arḍi bighayri al-ḥaqqi specifies that the arrogance is bighayri al-ḥaqq — "without right" or "without justification." There is no legitimate basis for human arrogance on God's earth. The Prophet Muhammad (PBUH) defined takabbur (arrogance) in Sahih Muslim as "rejecting the truth and looking down on people." [4] This supremacist ideology — the belief that one's specific fundamentalist interpretation grants a license for bloodshed — is the very arrogance that triggers Allah's curse of spiritual blindness.

The consequence is absolute immunity to truth: "even though they see all the signs they will not believe in them." The Arabic kulla āyatin means "every kind of sign" — the superlative of totality. The problem is not a lack of evidence but an incapacity to perceive it. Even confronted with overwhelming, undeniable, and miraculous proof, their psychological and spiritual state prevents belief. The moral compass has been entirely reversed: "if they see the path of rectitude, will not take it to be a way; And if they see the way of error take it to be the (right) path." The Arabic contrasts sabil ar-rushd (the path of right guidance, maturity, and rectitude) with sabil al-ghayy (the path of error, straying, and transgression). The arrogant not only reject the path of guidance; they actively embrace the path of error as their chosen road. [5]

The verse concludes by naming the root cause: "for they have called Our messages lies, And have been heedless of them." The Arabic kadhdhabū bi-āyātinā uses the intensive Form II verb, indicating not passive disbelief but an active, emphatic repudiation. The final word, ghāfilīn (heedless, unmindful), denotes a state of profound spiritual sleep — not merely ignorance, but a cultivated, willful unawareness. The same phrase appears in Surah 7:136, describing the people of Pharaoh who were drowned. The parallel is deliberate and devastating.

3. Hazrat Mirza Ghulam Ahmad: A Prophet's Witness to the Path of Straying

Hazrat Mirza Ghulam Ahmad (1835–1908) was born in Qadian, Punjab, then part of the Sikh Empire, into an aristocratic Mughal family. He claimed divine appointment as the Mujaddid (centennial reviver) of the 14th Islamic century, and later as the promised Messiah and Mahdi. [6] He founded the Ahmadiyya movement in Islam in 1889, a community that today numbers in the tens of millions worldwide. His central mission, as he articulated it, was the reinstatement of the absolute oneness of God, the revival of Islam through moral reformation, and the emphatic rejection of armed Jihad as a legitimate means of propagating the faith in the modern age.

Ghulam Ahmad's significance for this paper lies in the fact that he was a Muslim writing from within the tradition, who nonetheless diagnosed the spiritual pathology of his community with a clarity that perfectly mirrors the divine warning of Surah 7:146. His treatise Jesus in India (Masih Hindustan Mein), written in Urdu and later translated into English, contains a passage of extraordinary moral force that deserves to be quoted at length:

This passage is a direct, empirical observation of the "path of straying" (sabil al-ghayy) in operation. Ghulam Ahmad identifies the precise mechanism by which the Ulema have led the Ummah astray: the systematic inculcation of "wrong views of the doctrine of Jihad" from childhood. This is the educational infrastructure of spiritual blindness. The child who is raised to believe that murder is meritorious has had his moral compass inverted before he can reason for himself. He has been conditioned to "take the way of error to be the (right) path," exactly as Surah 7:146 describes. [7]

Ghulam Ahmad's observation that the perpetrator "thinks that he has done a meritorious deed" is perhaps the most chilling element of his diagnosis. It is not merely that such a man does evil; it is that he embraces evil as righteousness. His inversion is total. This is the ultimate fulfillment of the verse's most terrifying line: "if they see the way of error take it to be the (right) path." The arrogant extremist does not stumble onto the path of error; he marches down it with pride and conviction, certain that Allah approves.

Ghulam Ahmad's critique of the Ulema is equally pointed. He notes that "no lectures or sermons are delivered in our country to stop such evils — and if there are any such lectures they have an element of hypocrisy in them." This is a devastating indictment of the religious establishment. The Ulema are not merely passive bystanders to the violence; they are its enablers. Their silence is complicity, and their occasional condemnations are performative. They have, in the language of Surah 7:146, "called Our messages lies, and have been heedless of them." They have rejected the true message of Islam — a message of peace, moral reformation, and inner spiritual striving — and replaced it with a doctrine of blood and supremacy. [8]

It is profoundly significant that Ghulam Ahmad himself suffered the consequences of speaking this truth. Following his claim to be the promised Messiah and Mahdi, a fatwa (decree) of disbelief was issued against him, declaring him a kafir (disbeliever) and permitting his killing. The decree was signed by some two hundred religious scholars across India. This reaction is itself a perfect illustration of Surah 7:146: when the path of rectitude was presented to the Ulema, they refused to take it as a way. When the reformer arrived to guide them back to the true path, they condemned him. The arrogant, by definition, cannot recognize guidance when it stands before them.

4. Ali Sina: The Humanist Critique of Arrogance and Spiritual Blindness

Ali Sina is the pseudonym of an Iranian-born Canadian ex-Muslim activist and critic of Islam. Born in Iran, raised as a non-practicing Muslim, and educated in Pakistan and Italy before settling in Canada, he founded Faith Freedom International (FFI) in 2001, an organization that describes its aims as helping Muslims leave the faith. [9] He is also the author of Understanding Muhammad: A Psychobiography of Allah's Prophet (2008). Sina has described himself as "probably the biggest anti-Islam person alive" and has called Islam an "unreformable, violent, militant political cult." His rhetoric has been criticized as anti-Muslim, and he has been associated with the counter-jihad movement.

It is important to approach Sina's work with critical discernment. His wholesale condemnation of Islam and his equation of the word "Muslim" with a litany of derogatory terms represents a failure of the very humanist principles he espouses. His rhetoric, at its most extreme, mirrors the absolutism he claims to oppose. Nevertheless, his essay "Finding the Truth" (May 2001), reproduced in the pasted content, contains a humanist argument that — when stripped of its polemical excess — illuminates the pathology of religious arrogance with considerable philosophical clarity. [10]

Sina's central philosophical argument is that the absolute claim to infinite truth by any single group inevitably leads to violence and the infringement of human rights. He writes:

This is, in philosophical terms, an argument against the arrogance of absolute certainty. Sina is describing the same takabbur bighayri al-ḥaqq — arrogance without justification — that Surah 7:146 condemns. The belief that one possesses the complete and final truth, and that this possession justifies violence against those who disagree, is the foundational arrogance that triggers the divine diversion. Sina frames this in secular terms, but the spiritual diagnosis is identical to that of the Qur'an.

Sina's most penetrating observation concerns the mechanism of spiritual blindness itself. He writes: "Faith blinds. As a believer I am incapable to see my errors. If I am only talking with my peers who also believe in what I believe they strengthen my faith and if our faith is wrong we are both confirmed in our ignorance." This is a precise secular description of the sealed heart (khatam al-qalb) described in classical Islamic exegesis. The arrogant believer, enclosed within an echo chamber of mutual reinforcement, becomes genuinely incapable of perceiving truth. The "path of guidance" becomes invisible to him, not because it is absent, but because his spiritual condition prevents him from seeing it. [11]

Sina's description of the stakes is equally powerful:

Sina's comparison of Muhammad to Hitler is, of course, deeply offensive to Muslims and represents the kind of rhetorical excess that undermines his credibility as a humanist. A genuine humanist does not dehumanize an entire religious community. Nevertheless, the underlying observation — that violence as a means of imposing religious belief is catastrophic — is sound, and it aligns with the Qur'an's own condemnation of unjustified arrogance. Sina's error is to conflate the distorted, extremist interpretation of Jihad with the totality of Islam, precisely the same conflation that the Ulema make in the opposite direction.

What is most significant about Sina's essay is his proposed remedy: dialogue, mutual criticism, and universal love. "We humans are brothers and sisters to each other. This is the first and foremost truth that we all must be aware of." He argues that "Love of your brother and sister in humanity comes first. Your beliefs, ideas, doctrines and religion, come next." This is, ironically, a profoundly Qur'anic sentiment. It is the very "path of rectitude" (sabil ar-rushd) that Surah 7:146 describes — the path of humility, openness, and universal compassion that the arrogant extremist refuses to take.

5. Two Voices, One Diagnosis: Convergence and Divergence

The convergence between Ghulam Ahmad and Sina is remarkable, given the vast differences in their backgrounds, beliefs, and methods. Both men, writing from entirely different vantage points — one a devout Muslim reformer claiming divine appointment, the other a secular ex-Muslim humanist — arrive at the same fundamental diagnosis: that the Ulema's distortion of Jihad has produced a community of people who are "morally dead" (Ghulam Ahmad) and "incapable of seeing their errors" (Sina). Both identify the same root cause: the arrogance of absolute certainty, the belief that one possesses a divine mandate to judge and execute others. And both identify the same consequence: a community that has adopted the path of error as its righteous road.

Dimension	Hazrat Mirza Ghulam Ahmad	Ali Sina	Surah 7:146
Root Cause	Distorted doctrine of Jihad inculcated from childhood by the Ulema	Absolute claim to truth that justifies violence; faith-induced blindness	Arrogance on earth without justification (takabbur bighayri al-ḥaqq)
Mechanism	Moral death; inability to feel the heinousness of murder	Faith blinds; believers confirmed in mutual ignorance	Divine diversion; sealed heart (khatam al-qalb)
Manifestation	Murder viewed as meritorious; callousness worse than beasts	Killing unbelievers; beating wives; subjugating neighbors	Embrace of the path of straying (sabil al-ghayy)
Role of Ulema	Active enablers; hypocritical silence; no genuine condemnation	Reinforcers of echo chambers; mutual confirmation of error	Those who "called Our messages lies, and have been heedless of them"
Proposed Remedy	Peaceful propagation; moral reformation; Jihad of the pen	Dialogue; freethinking; universal love; mutual criticism	The path of rectitude (sabil ar-rushd): humility, openness, truth

Their divergence is equally instructive. Ghulam Ahmad remained within the Islamic tradition, arguing that the true Islam — the Islam of the Prophet, rightly understood — was a religion of peace and moral reformation. He believed the remedy was a return to authentic Islamic values, not an abandonment of the faith. Sina, by contrast, concluded that the problem was not a distortion of Islam but Islam itself, arguing that the faith was intrinsically violent and unreformable. This divergence reflects a genuine and unresolved tension in the study of Islamic extremism: is the violence a perversion of the faith, or an expression of it? [12]

From the perspective of Surah 7:146, this question is ultimately less important than the shared diagnosis. Whether the arrogance is a distortion of Islam (Ghulam Ahmad) or a feature of it (Sina), the divine verdict is the same: those who behave with unjustified arrogance on earth will be diverted from the signs of Allah, will reject the path of guidance, and will embrace the path of error. The Qur'an itself does not excuse the extremist on the grounds that he has been misled; it condemns him for the arrogance that made him susceptible to being misled in the first place.

UN General Assembly

"Religious extremism, regardless of whether or not it has a genuinely religious basis, is apparent or latent, adopts, provokes or sustains violence or manifests itself in less spectacular forms of intolerance, constitutes an unacceptable assault on both freedom and religion. No society, religion or faith is immune from extremism. However, when extremism resorts to a frenzy of wanton terrorism and becomes a hideous monster that kills in the name of God and exterminates in the name of religion, when it engages in the most despicable acts of barbarity, and knows no bounds in its cruelty, then silence amounts to complicity and indifference becomes active collusion. Tolerance of extremism is tolerance of the intolerable. States in general, and the international community in particular, are therefore duty-bound to condemn it unequivocally and to combat it relentlessly. The Special Rapporteur reiterates his recommendations, that a study be conducted on religious extremism and that a minimum set of standard rules and principles of conduct and behaviour in respect of religious extremism be defined and adopted by the international community.”- UN General Assembly, 24 August 1998

—  The Religion of Peace
—  Killing in the name of Allah (SWT)
—  Slaughter in the name of Allah (SWT)
—  Murder in the name of Allah (SWT)
—  Butchery in the name of Allah (SWT)
—  Massacre in the name of Allah (SWT)
—  Bloodshed in the name of Allah (SWT)
—  Atrocities in the name of Allah (SWT)
—  Carnage in the name of Allah (SWT)
—  Extermination in the name of Allah (SWT)

6. The Empirical Fulfillment: Global Islamic Terrorism as Sabil al-Ghayy

The theoretical diagnoses of Ghulam Ahmad and Sina find horrific empirical validation in the history of global Islamic terrorism. As documented in the Adishakti.org exegesis of Surah 7:146, the Fondation Pour L'Innovation Politique (Fondapol) study reveals that between 1979 and April 2024, there were at least 66,872 Islamist terrorist attacks worldwide, resulting in the deaths of at least 249,941 people. [13]

Time Period	Number of Islamist Attacks	Number of Deaths
1979 – 2000	2,194	6,817
2001 – 2012	8,265	38,187
2013 – April 2024	56,413	204,937
Total (1979–2024)	66,872	249,941

Source: Fondation Pour L'Innovation Politique (Fondapol) Data, 2024.

This reality is vividly illustrated by the atrocities committed during the 1971 Bangladesh Liberation War, as described by Debasish Roy Chowdhury in the pasted content. The Pakistani military, driven by a supremacist ideology, launched "Operation Searchlight" on the night of March 25, 1971. General Yahya Khan had declared: "Kill 3 million of them and the rest will eat out of our hands." What followed was the systematic liquidation of students, intellectuals, and able-bodied Bengali males, alongside the mass rape of between 200,000 and 400,000 Bengali women. [14]

Chowdhury's account includes a harrowing eyewitness description of six Pakistani soldiers gang-raping a newly married woman while her husband was forced to watch. This is the "callousness and cruelty and want of sympathy" that Ghulam Ahmad described. These soldiers, like the suicide bombers of the 21st century, believed they were acting with divine sanction. They had been raised on "wrong views of the doctrine of Jihad" and had become "morally dead." They had taken the way of error to be the right path. They were, in the precise language of Surah 7:146, walking the sabil al-ghayy.

Tragically, the vast majority of the victims of Islamist terrorism — nearly 89% — are Muslims living in Muslim-majority countries. The Ummah is consuming itself from within. This is the ultimate irony and the ultimate tragedy of the "path of straying": it destroys the very community it claims to defend.

7. The Ulema as the Architects of Heedlessness

The Ulema — the body of Muslim religious scholars who serve as the custodians and interpreters of Islamic law and theology — bear a particular and weighty responsibility in the fulfillment of Surah 7:146. They are not merely passive observers of the Ummah's descent into extremism; they are, as Ghulam Ahmad observed, its active architects. It is the Ulema who "din" the wrong views of Jihad into the ears of the young. It is the Ulema who issue fatwas of death against reformers. It is the Ulema who maintain the echo chambers of mutual confirmation that Sina describes. And it is the Ulema who have systematically concealed the true nature of the Resurrection (Al-Qiyamah), replacing the merciful promise of spiritual rebirth with terrifying, literalist narratives of Doomsday.

As Shri Mataji Nirmala Devi observed with devastating clarity: "But the Muslims do not want to talk about Resurrection at all because they want to frighten people with the Doomsday. There is a very big chapter on Resurrection, but the fundamentalists don't want to look at it. They believe their religion is the best. But what would it has done to anyone? It is so much misinterpreted... so much misinterpreted." [15]

The Ulema's suppression of the true meaning of the Resurrection is the most consequential act of heedlessness (ghaflah) in Islamic history. The Qur'an's central promise — the spiritual awakening of the soul, the inner resurrection, the baptism of the Holy Spirit, the awakening of the Kundalini energy that grants Self-Realization and eternal life — has been buried under a mountain of literalist fear-mongering. The Ulema have taught that the Resurrection involves the physical rising of decayed bodies from graves, a concept that is both illogical and spiritually barren. In doing so, they have ensured that the Ummah remains ghāfilīn — totally heedless — of the fact that the Resurrection is a present, living reality.

The Qur'an itself warns of this rejection across multiple surahs. Surah 78:1-5 (An-Naba) asks: "Concerning what are they disputing? Concerning the Great News. About which they cannot agree." The "Great News" (An Naba) is universally understood by scholars to mean the Message of the Resurrection. [16] Surah 47:18 states: "What are they awaiting but for the Hour to come upon them suddenly? Its Signs have already come." The signs have manifested; the Ummah, however, remains heedless, awaiting a future event that is already taking place. Surah 19:39 explicitly warns: "Warn them of the Day of Pining when all matters have been judged, though they would still be unaware of it, and unbelievers." The divine warning explicitly states they will be kaffirs — non-believers — of the Resurrection.

8. Conclusion: The Unheeded Warning of Allah (SWT)

The testimonies of Hazrat Mirza Ghulam Ahmad and Ali Sina, separated by a century and a continent, and approaching the question from diametrically opposed theological positions, converge on a single, devastating conclusion: the Ulema of Islam have led the Ummah down the path of straying, and they have done so with a combination of arrogance, hypocrisy, and willful heedlessness that fulfills the divine warning of Surah 7:146 with terrible precision.

Ghulam Ahmad, writing from within the faith, identified the mechanism: the systematic inculcation of a distorted doctrine of Jihad that produces moral death and transforms murder into a meritorious act. He recognized that the Ulema's silence in the face of this evil — or worse, their hypocritical condemnations — was itself a form of complicity. He paid for this truth with his reputation, his safety, and the condemnation of the very religious establishment he sought to reform. His fate is a parable of Surah 7:146: when the path of rectitude was presented to the Ulema, they refused to take it as a way.

Sina, writing from outside the faith, identified the philosophical root: the arrogance of absolute certainty, the belief that one possesses the complete truth and the right to impose it by force. He recognized that faith, when it becomes an excuse to kill, maim, and hate, ceases to be a personal spiritual practice and becomes a public danger. His proposed remedy — universal love, dialogue, and mutual criticism — is, ironically, the very "path of rectitude" that Surah 7:146 describes. His error was to conclude that the path of rectitude was incompatible with Islam itself, rather than recognizing that it was the path that the Ulema had abandoned.

The ultimate tragedy is that Allah's warning will go unheeded by the Ulema. This is not a prediction; it is a logical consequence of the very mechanism the verse describes. The Ulema who are arrogant cannot recognize their arrogance, because their arrogance has sealed their hearts against the very proofs that would reveal it to them. They cannot take the path of rectitude, because the divine diversion has rendered it invisible to them. They will continue to embrace the path of error, because that path has been made to appear righteous in their eyes. They will continue to call Allah's messages lies, and they will continue to be heedless of them. This is not Allah's cruelty; it is Allah's justice. The arrogant have chosen their condition, and the divine law has confirmed it.

On February 28, 1990, at Changi Airport in Singapore, Shri Mataji Nirmala Devi made a staggering prophetic statement regarding Islam: "In Islam there was a complete surah written about Her. In this surah it was stated that the Sent One will give Realization, will make you Pirs and give Collective Consciousness. But you will be non-believers." [17] The surah She referred to is Surah 75, Al-Qiyamah (The Resurrection). The prophecy has been fulfilled with devastating precision: the Muslim Ummah has collectively rejected the message of the Resurrection. By doing so, those who call others kaffirs (non-believers) have themselves become the ultimate non-believers of Allah's greatest revelation.

Until the arrogance of extremism is abandoned — until the Ulema cease to "din wrong views of Jihad" into the ears of the young, until the echo chambers of mutual confirmation are broken open by honest dialogue, until the Ummah turns from the path of straying and seeks the path of rectitude — the veil of spiritual blindness will remain. The signs of Allah will continue to be rejected. The Great Announcement (An Naba) of the Resurrection will continue to go unheeded. And the warning of Surah 7:146 will continue to be fulfilled, in blood and in silence, across the earth.

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Compilation, Proclamation, and Exegesis of Surahs Upholding Allah’s (SWT) Command to His Ummah — to Witness and Participate in the Resurrection.

Al-Qiyamah: A Profound Declaration of Al-Qiyamah
Al-Qiyamah (75:1-2): Oaths of Resurrection
Al-Qiyamah (75:3-4): Reassembling Bones and Fingertips
Al-Qiyamah (75:5-6): Man's Denial of Resurrection
Al-Qiyamah (75:7–10) Sun and Moon 'Joined' At Solar Eclipse
Al-Qiyamah (75:11–13) – No Refuge, Only Reckoning
Al-Qiyamah (75:14–15) – Man: His Own Witness and Judge
Al-Qiyamah (75:16–19) – Revelation Safeguarded by Allah
Al-Qiyamah (75:20–21) – Love of The Fleeting World
Al-Qiyamah (75:22–25) – Ruh’s Face Brings Glory Or Gloom
Al-Qiyamah (75:26–30) – Death and Soul's Departure Home
Al-Qiyamah (75:31–35) – Rejection and Arrogance Of Kaffirs
Al-Qiyamah (75:36–40) – Is Resurrection Beyond Creator?
Al-Baqarah (2:138): Baptism of Allah You Were Unaware Of
Al-Baqarah (2:138): Allah Will Not Address Muslims
Al-A'raf (7:16) – Iblis: I Will Lie In Wait and Overpower Them
Al-A'raf (7:146): Allah: I Will Turn Them Away From My Signs
Al-A'raf (7:146): Allah: So Even Though They See All The Signs
Al-Hijr (15:39) – Iblis: I Will Wake (Evil) Fair and Mislead Them
An-Nahl (16:2) – Allah (SWT) Sent Down Angels With His Ruh
Al-Isra (17:85) – Muslims Given Little of Allah's (SWT) Ruh
Al-Isra (17:104): Children of Israel Gathered Again (in 1948)
Maryam (19:34) – Warning of Jesus You Were Unaware Of
Al-Hajj (22:8) – Kitab Al-Munir You Were Unaware Of
Al-Rum (30:56) – The Day of Qiyamah You Were Unaware Of
Fatir (35:9) – Winds of Qiyamah You Were Unaware Of
Yassin (36:63-68) – This Is The Hell You Were Warned Of.
Sad (38:79) – Iblis Allowed to Mislead Muslims And He Did
Fussilat (41:20–21) – Your Hands Will Testify of Qiyamah
Fussilat (41:53) – We Will Show Our Signs Within Your Soul
Az-Zukhruf (43:61): Jesus, Sign of Hour You Were Unaware
Az-Zukhruf (43:62): Satan's Deception of the Muslim Ummah
Az-Jathiya (45:7-14) – Those Who Deny Allah's Revelations
Qaf (50:20–21) – Hidden Imam Mahdi You Were Unaware
Qaf (50:41) – Listen To The Caller Emerging From Within
Qaf (50:42) – Day They Will Hear of Mighty Blast Witnessed
Qaf (50:45) – By the Caller, My Warning Is Delivered
Al Dhariyat (51:20-22) – Our Signs on Earth and Within
Al-Hadid (57:25) – Allah's (SWT) Iron Has Been Delivered
Al-Mujadilah (58:21) – My Messengers Must Prevail
Al-Saff (61:8–9) – Revelation of Light You Were Unaware
Al-Muddaththir (74:1–2) – My Cloaked One: Deliver Warning
Al-Mursalat (77:1–10): Angels Sent You Were Unaware Of
An-Naba (78:1–5): Concerning What Are They Disputing?
Al-Infitar (82:17–18) – What Will Explain To You? What Will?
Al-Mutaffifin (83:1–6) – Dealers in Fraud You Were Unaware
Al-Tariq (86:1–3) – The Night Visitant You Were Unaware
Al-Qadr (97:1–5) – Blessed Night of Power and Fate Before:
Al-Qariah (101:1–11) – Terrifying Day of Noise and Clamour


Concerning what are they disputing?
Concerning the Great News. [5889]
About which they cannot agree.
Verily, they shall soon (come to) know!
Verily, verily they shall soon (come to) know!

surah 78:1-5 An-Naba (The Great News)

"5889. Great News: usually understood to mean the News or Message of the Resurrection.”

Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.