In the Shade of the Qur'an by Sayyid Qutb

We need to remind ourselves here of what we said in our Prologue to this sūrah.

Most of all we need to remember how its waves follow close on the heels of each other in an endless flow, and how its scenes are portrayed in a breathtaking splendour, coupled with a superbly inspiring rhythm.

This sūrah tackles its subject matter in a unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless. We follow its scenes and changing, powerful rhythm.

In its quick flow of scenes, inspirations, rhythms, images and shades, it resembles a fast, wide river flowing with white water. As one wave reaches its breaking place, the next one follows very closely, almost reaching out to the one that has just gone by. The flow remains continuous, unending.

In every one of these flowing and closely successive waves, the same rich splendour is there to see. And in all the scenes portrayed, we have superb harmony.

Thus, we are absolutely enchanted; first by the splendid scenes, then their lively images, the powerful music, the inimitable expression, the flood of inspiring figures of speech. The sūrah addresses man’s heart and mind from every angle and in every way possible.

All these features are seen at their clearest in this passage. The reader feels as though the scenes spring to life, with all their colour and brightness, jumping up in front of us just as the rhythm flows with the words that are recited, striking a note of perfect harmony. Each scene spreads itself before us like a bright spark appearing from the distance, and gradually exhibiting its full, captivating splendour before our very eyes. Another spark is then produced by the very expressions that are used, and its rhythm strikes harmony between the scenes portrayed and the meanings illustrated. Consistency is felt in the flow of expression and harmony is unmistakable in the brilliantly painted scenes.

Beauty is the main feature here: the sūrah attains its breathtaking climax, with scenes that are chosen for their beauty and wording and construction that are meticulously selected for their rhythm and power of expression. In addition, even the ideas floated here address the basic truth of the Islamic faith, with its infinitely rich meaning, and all from the angle of beauty. Thus, this truth appears to swim in a sea of absolute perfection.

The passage includes specific directives for us to appreciate the beauty which is all too visible in the flourish of life: “Behold their fruit when it comes to fruition and ripens.” (Verse 99) This draws our attention directly to this splendid beauty, so that we may look and appreciate, but with open minds.

The beauty is brought to its perfect, enthralling climax at the end of those scenes which describe the universe and which reach out to the One beyond. In this way we behold the Originator of the heavens and earth who has placed all these wonderful things in the universe. The sūrah speaks of Him in images and expressions the beauty of which cannot be intimated except by the Qur’ānic text itself: “No power of vision can encompass Him, whereas He encompasses all vision; He is above all comprehension, yet is all- aware.” (Verse 103)

In this passage we see the open book of the universe. People pass by it all the time without pausing for a moment to look at its miraculous features, its telling signs and wonderful features. The Qur’ān takes us on a tour of this universe, and we feel as if we see it for the first time. We want to look at its wonders, contemplate its beauty and enjoy its splendour.

It stops us in front of the miracle that occurs at every moment of the night and day: the miracle of life as it stirs in the midst of the dead world around it. How does it start? Where does it come from? It simply comes from God, and starts by His will.

No human being can fathom its nature, let alone originate it.

It then stops us in front of the great, accurate movement of the cosmos. This is superior to all the miracles people demand. What is more is that it goes on at every moment without fail.

It then stops us again at the initiation of human life, from a single soul, and its procreation in the familiar way. We also stop at the origination of life in plants, rain pouring in torrents, growing plants of every type and colour, ripening fruits. All these give us a picture of the whole range of life which is so very worthy of reflection, if we could only see it all with open minds.

Then we look at the universe as a whole, and it is presented to us as if we are seeing it for the first time. It is alive, moving, interacting with us, remarkable in its effect on our senses and feelings, testifying to its Creator, displaying its features one by one all of which clearly point to God’s great power.

As the sūrah places this rich and varied tapestry in front of unbelievers, the very concept of polytheism is felt to be infinitely absurd. Indeed, everyone who Al-An`ām (Cattle) | THE M IRACLE OF CREATION 213

contemplates the great many signs pointing to the truth and indicating the source of guidance will find this concept too hideous to deserve even a moment’s consideration. The whole argument of those unbelievers who associate partners with God falls to pieces.

In its presentation of the truth of God’s existence and nature to mankind the Qur’ān demonstrates God’s power which creates, provides and manages all matters, without partners, as the inspiring evidence to prove what it advocates. It simply calls on people to surrender themselves to God, purge their beliefs of any trace of polytheism, offer their worship to God alone and submit to His will. In this passage we are also required to offer all worship to God alone. This means that all Godhead belongs to Him alone, and that He is the ultimate arbiter in all affairs of human life.

In this passage we find an example of the linkage the Qur’ān makes between pure worship and recognizing that Godhead belongs only to God, the Creator and guardian of all: “Such is God, your Lord; there is no deity other than Him, the Creator of all things, so worship Him alone. He is the Guardian of everything.” (Verse 102)

At the end of the passage, the demand to produce miracles is shown to be stupid, and betrays the obstinate nature of the unbelievers. They do not reject the faith on the grounds of insufficient evidence of the truth. They reject it because of their twisted nature. Miraculous signs are everywhere in the universe, if they could only see them.

It is God who splits the grain and the fruit-stone. He brings forth the living out of that which is dead and the dead out of that which is alive. Such is God. How, then, are you deluded away from the truth? (Verse 95)

This is the great miracle whose secret remains unknown to all creatures and which cannot be emulated by anyone. This is the miracle of life, its initiation and progress.29

At every moment, a grain or seed splits open to produce a shoot of plant and a fruit- stone breaks open to begin the life of a tree. This life which remains latent in the seed, grain and the fruit-stone, and which is evident in plant and tree remains, is in both substance and source, a secret which is known only to God. Having observed all the various characteristics and stages of life, mankind remains today in the same position as the first man on earth. We know the outer aspects of life and its purpose, but its source and substance remain an unknown secret. Yet life goes on and the miracle of starting life occurs every second.

Right at the beginning, God brought forth the living out of the dead. The universe, or at least our planet earth, existed, but there was no life on it. Then life began after God originated it from something that was dead. How did He do that? We certainly do not know. Ever since that moment, life has been created out of what is dead. Dead particles are transformed every moment, through living creatures, into organic living substances that form part of living bodies. Although they are originally dead particles, they are transformed into living cells. The reverse also takes place. At every moment, living cells become dead particles, until one day a complete living entity becomes a dead body. “He brings forth the living out of that which is dead and the dead out of that which is alive.” (Verse 95)

No one can do this other than God. It is God alone who can originate life from something that is dead, and it is He alone who gives a living entity the ability to transfer dead particles into living cells. Again, He alone can complete the cycle and transform the living cells into dead particles. No one has ever acquired certain knowledge of this cycle: when did it start and how does it proceed? We only have assumptions, theories and probabilities.

Every attempt to explain the origination of life in any way other than its being created by God has ended in total failure. At one stage, Europeans ran away from the Church in a flight similar to the one described by the Qur’ān as a flight of those who wilfully turn away from divine guidance “like terrified asses, fleeing from a lion.” (74:

50-1) Ever since, they have been trying to find an explanation for the evolution of the universe and for life without having to admit that it is all God’s work. All their attempts, however, have ended in miserable failure. In the twentieth century, there remained only a few lingering attempts, all totally devoid of sincerity. They all share a distinctive characteristic, namely, pigheadedness.

An increasing number of scientists admit that there is no way to explain the beginning and progress of life except by a clear acknowledgement that it is all God’s work. What these scientists say is characteristic of the present attitude of modern science to this whole question. Nevertheless, some people in our part of the world continue to feed on the leftovers of eighteenth and nineteenth century Europeans.

They turn away from religion because it speaks of `imperceptibles’, while they claim to be `scientific’. Their assertions need no comment from us. What they really need to do is to refer to what scientists nowadays acknowledge and that is that the origins of life lie with God alone. We will select only a few quotations from some Western scientists.

Frank Allen, Professor of Biophysics at the University of Manitoba, Canada, says:

If in the origin of life there was no design, then living matter must have arisen by chance. Now chance, or probability as it is termed, is a highly developed mathematical theory which applies to that vast range of objects of knowledge that are beyond absolute certainty. This theory puts us in possession of the soundest principles on which to discriminate truth from error, and to calculate the likelihood of the occurrence of any particular form of an event.

Proteins are the essential constituents of all living cells, and they consist of the five elements, carbon, hydrogen, nitrogen, oxygen and sulphur, with possibly 40,000 atoms in the ponderous molecule. As there are 92 chemical elements in Nature, all distributed at random, the chance that these five elements may come together to form the molecule, the quantity of matter that must be continually shaken up, and the length of time necessary to finish the task, can all be calculated. A Swiss mathematician, Charles Eugene Guye, has made the computation and finds that the odds against such an occurrence are 10160 to 1, or only one chance in 10160 , that is 10 multiplied by itself 160 times, a number too large to be expressed in words. The amount of matter to be shaken together to produce a single molecule of protein would be millions of times greater than that in the whole universe. For it to occur on the earth alone would require many, almost endless billions (10243 ) of years.

Proteins are made from long chains called amino acids. The way those are put together matters enormously. If in the wrong way they will not sustain life and may be poisonous. Professor J.B. Leathes (England) has calculated that the links in the chain of quite a simple protein could be put together in millions of ways (10 48 ). It is impossible for all these chances to have coincided to build one molecule of protein.

But proteins as chemicals are without life. It is only when the mysterious life comes into them that they live. Only Infinite Mind,30 that is God, could have foreseen that such a molecule could be the abode of life, could have constructed it, and made it live.31

Irving William Knobloch, Professor of the Natural Sciences at Michigan State University, says:

Science has no adequate explanation for the origin of the many sub- microscopic particles of matter known to exist. It cannot explain, solely upon the laws of chance, how atoms and molecules could have come together to form life. The theory which states dogmatically that all higher forms of life have evolved to their present state by chance mutations, recombinations, polyploidy or hybridization, requires an act of faith for adherence to it, an act of unreasoned acceptance.32

Albert McCombs Winchester, Chairman of the Department of Biology at Stetson University and former President of Florida Academy of Sciences, says:

My field of study has been in the broad field known as biology, the science of the study of life. Of all the magnificent creations of God, there is none which can surpass the living things which inhabit our planet.

Consider a small clover plant growing by the roadside. Where among all the marvellous man-made machines can we find its equal? Here we have a living “machine” which unobtrusively, but consistently, day in and day out, brings about thousands of complex chemical and physical reactions, all under the direction of protoplasm, the material of which all physical life is composed.

From whence came this complex, living “machine”? God did not personally mould it with His own hands and shape every leaf and root on it. No — He has created life with the ability of self- perpetuation; the ability to continue the species down through the generations with all the characteristics which make it recognizable as a clover plant. To me, this is the most fascinating branch of biology and the greatest revelation of the majesty of God. Here we are dealing with a world of infinite smallness, because the pattern for the construction of a new clover plant must be contained within a portion of a single cell, so small that it can be seen only with a powerfully lensed microscope. Every vein, every hair, and every branch on the stems, roots and leaves have been formed under the direction of tiny engineers within the one cell from which the plant grew. 33

There is a definite beauty in the way this Qur’ānic verse relates the operation of the life and death cycle to God alone. It first makes a clear statement: “It is God who splits the grain and the fruit-stone. He brings forth the living out of that which is dead and the dead out of that which is alive.” (Verse 95) It then attributes all to God: “Such is God.” He is the originator of this ever-renewable miracle which remains covered with secrecy. He is the Creator and the Lord to whom everyone should submit themselves and obey without hesitation: “Such is God. How, then, are you deluded away from the truth?” (Verse 95) This is the truth which is clearly apparent to eyes, hearts and minds. How can anyone pretend not to see it or refuse to admit it?

The Qur’ān frequently mentions the miracle of bringing life out of that which is dead, as also the creation of the universe in order to turn our attentions to the nature of Godhead and the manifestations of the oneness of the Creator. The inevitable conclusion is that submission must be to God alone who is the only God and the only Lord. People must, then, address all their worship to Him alone and refer to Him in order to make their laws and formulate their code of living.

None of these aspects is mentioned in the Qur’ān in a form of an abstract, philosophical theory or religious dogma. This religion of Islam is too serious to allow people to waste their energies in such discussions. It aims to give people a proper concept, outlining true beliefs for them, so that they can enjoy a proper and sound life both in public and in private. This can only be achieved by freeing people from enslavement to other creatures so that they worship God alone and submit themselves only to Him in this life, in all its entirety. People will then refuse to acknowledge any authority claimed by usurpers who supposedly exercise the rights of Godhead, making their own laws and legislation for human life. Such people try to make of themselves false gods. By doing so, they undermine human life and cause people to be enslaved. Hence, this verse which begins with a wonderful description of the miracle of life concludes with this comment: “Such is God. How, then, are you deluded away from the truth?” (Verse 95)

Such is God who alone deserves to be acknowledged as the overall Lord who sustains life, provides guidance, exercises control and rules over the whole universe.

Hence, no one else can be acknowledged as Lord.

He is the One who causes the day to break. He has made the night to be [a source of stillness], and the sun and the moon for reckoning. All this is laid down by the will of the Almighty, the All-Knowing. (Verse 96)

He who splits the grain and the fruit-stone is the One who causes the break of dawn. He has made the night a period of time when living things have their repose.

Moreover, He has given the sun and the moon cycles that can be calculated with great accuracy. It is His power that controls everything in the universe. His knowledge overlooks nothing.

In the Arabic text the word used to denote the break of dawn is the same that describes the splitting of grains and fruit-stones. Life begins to spread as a result of dawn breaking in the same way as a plant shoots out of a grain that has been split.

Aspects of vigour, liveliness and beauty are common to both phenomena. Moreover, there is an added link between these two phenomena and the stillness of the night.

The cycles of morning and evening, activity and stillness in this planet have a direct bearing on plants and life. The fact that the earth revolves on its axis in front of the sun, the sizes given to the sun and the moon, the distances between them and the earth and the temperature of the sun are all determined by the Almighty who is in full control of all things and whose knowledge is faultless. Had these been different, life would not have sprung out of this earth in this fashion. We would not have had plants and trees sprouting forth from grains and fruit-stones.

Everything in the whole universe has been calculated and determined most accurately in order to determine the type and degree of life that exists in each part of it. There is simply no room for any coincidence in the universe. Indeed, even what some people call coincidence, or the result of chance, is subject to a definite law and is accurately calculated.

Some people say that life has been no more than a side affect in a small corner of the universe, to which the rest of the universe is blind or even hostile. They maintain that the fact that this type of life has taken place on a very small planet confirms the same. Indeed, some of them go further and say that the smallness of the earth suggests that had there been a god in control of the universe, he would not have bothered himself with this life. They assert such absurdities describing them at times as ‘scientific logic’ or ‘philosophical theories’, when they do not merit any discussion whatsoever.

Such people allow their prejudices to dictate their views. They do not pay heed to the results of their own scientific work which stares them in the face. When you read their writings you sense that they do everything in their power in order to evade a truism which they have already decided not to face. They see all the pointers asserting God’s existence, His oneness and absolute power everywhere in the universe, but they flee from acknowledging these facts. Every time they take a route hoping to avoid such a confrontation and manage to reconcile themselves to the universal fact, they find that they come to the same end. Agitated and scared, they hurriedly try another route, but again they come to the same end. They find that they must acknowledge God’s existence and His absolute power. Poor and helpless is what they are. One day they broke loose from the tyrannical rule of the Church, which was in the habit of imposing its fetters on people’s minds and souls. In their flight, they behaved “like terrified asses, fleeing from a lion.” (74: 50-1) But they continued in their flight until the early decades of the twentieth century, not daring to turn back and find out whether the Church was pursuing them, or whether it too was breathless like them.

They are indeed poor and helpless, because they have to face today the inescapable conclusions of their scientific work. Where can they flee?

Frank Allen, the Biophysicist whom we have already quoted, says in the same article:

The adjustments of the earth for life are far too numerous to be accounted for by chance. First, the earth is a sphere freely poised in space (“He hangeth the earth upon nothing” — Job 26: 7), in daily rotation on its polar axis, giving the alternation of day and night, and in yearly revolution around the sun. These motions give stability to its orientation in space, and, coupled with the inclination (23 degrees) of the polar axis to the plane of its revolution (the ecliptic), affords regularity to the seasons, thus doubling the habitable area of the earth and providing a greater diversity of plant life than a stationary globe could sustain.

Secondly, the atmosphere of life-supporting gases is sufficiently high (about 500 miles) and dense to blanket the earth against the deadly impact of twenty million meteors that daily enter it at speeds of about thirty miles per second.

Among many other functions the atmosphere also maintains the temperature within safe limits for life; and carries the vital supply of fresh water- vapour far inland from the oceans to irrigate the earth, without which it would become a lifeless desert. Thus the oceans, with the atmosphere, are the balance-wheel of Nature. 34

Scientific evidence piles up in front of them and scientific facts support one another confirming that the theory of coincidence cannot give any plausible explanation for the origin of life. For life to begin, develop, progress, continue, be sustained and varied requires an endless number of balances and compatibilities in the design of the whole universe. Every scientist is aware of many of these in his own field, but beyond the total sum of these there are countless other balances and compatibilities that are required. How could they have come about except by the will and determination of the Almighty, the All-Knowing, who has given everything its shape and form, and guided it along its course of life, and who has created everything according to an established measure?

The sūrah continues with this awe-inspiring scene of the universe and relates it to human life and people’s interests and concerns. The whole space, with its sun, moon and stars, is portrayed as directly relevant to people’s lives: “It is He that has set up for you the stars, so that you may be guided by them in the deep darkness of land and sea. We have made Our revelations plain indeed to people who have knowledge.” (Verse 97)

On land and at sea people continue to find themselves lost at times and feel themselves to be in total darkness, and they continue to be guided by the stars. This used to be the case in ancient times, and it continues to be so today. Methods of being guided by stars may vary, and may indeed be wider in scope as a result of scientific discoveries, but the rule remains the same: these stars provide guidance out of darkness, whether the darkness be of the physical or mental type that affects people’s thinking and colours their concepts. The Qur’ānic statement remains valid at all times. It addresses mankind in their primitive days, and they find its address true in their lives. It also addresses human beings after they have made great scientific advances and far-reaching discoveries relating to man and the universe. They continue to find the Qur’ānic statement true in their practical world.

The Qur’ānic method remains unique. As it addresses men, it does not portray universal facts in the form of a theory. It portrays them as they are, so that we see beyond them the work of the Creator: His elaborate design and His grace. It, thus, addresses people’s hearts and minds, urging them to reflect and to make use of whatever knowledge they have in order to arrive at the great truth beyond. Hence, the verse which refers to the stars God has made to provide people with guidance in the darkness of land and sea is concluded with this inspiring comment: “We have made Our revelations plain indeed to people who have knowledge.” (Verse 97)

In order to be guided by the stars, people need to have knowledge of their positions, orbits and cycles as well as knowledge of how all these point to the Creator and His wisdom. As we have already said, the guidance is provided out of the physical darkness as well as the mental one. Those who make use of the stars to determine their route, without relating the information they receive from the stars to their Creator, do not receive their full benefit and do not have their full guidance.

Such people overlook the relationship between the marvels of this universe and their definite pointer to the great Creator.

He it is who has brought you all into being from a single soul and has given you a dwelling and a place of sojourn. We have made Our revelations plain indeed to people of understanding.” (Verse 98)

This time the sūrah provides a direct touch referring to the single human soul in which both the male and the female have one nature. With that single soul life begins its first step towards procreation with a fertilized cell. Thus we have a soul which provides a dwelling place for this cell in the body of the male and a soul which gives it its place of sojourn in the female’s uterus. Life then begins its cycle of development, progress and procreation. The result is different races, tribes, nations, characteristics, colours and languages: countless patterns and widely different communities.

“We have made Our revelations plain indeed to people of understanding.” (Verse 98) A quality of understanding is necessary here in order to appreciate what God does with each single soul in order to bring out of it all those diverse communities and endless patterns. It also helps men to understand the remarkable compatibilities which are necessary to make conception the means for procreation and to always provide the appropriate numbers of human males and females, in order to establish the institution of marriage within which the process of conception and procreation operates. Marriage also provides the proper conditions for children to grow up within so that they, in turn, become fit to play their roles in promoting human life.

It is beyond the scope of this commentary to go deeper into this notion of necessary compatibilities. That would require a more specialized study. It is sufficient for our purposes here to mention that the sperm originates with male or female characteristics, and then the proper distribution dictated by God ensures that sufficient numbers of males and females are produced to sustain life and ensure its progress. We have mentioned earlier in this commentary that God’s will, which is free and absolute, determines whether the fertilized egg produces a male or a female child.

As God operates His will every time a human conception takes place, giving whomever He wills of His servants daughters or giving them sons, He ensures that a permanent balance is maintained between the numbers of males and females in the whole world. There may be local or temporary variations, but at the level of humanity as a whole, the balance is never disturbed. Its function is not merely to ensure procreation, but it also serves for the establishment of stable marital life.

Conception and procreation can take place with a minimum number of males.

However, God does not wish to make the preservation of the human species the sole purpose of the union between the male and the female. The purpose which distinguishes human beings from animals is the creation of a stable marital life between a man and a woman. Such stability ensures the most important result of allowing young children to be taken care of by their parents within a family atmosphere. In this way, the parents do not merely provide food and physical protection for their offspring, as animals do, but they also prepare them for their human role which requires that the children stay a much longer time with their parents than young animals do.

Maintaining such a permanent balance is a sufficient indication of the Creator’s elaborate planning and wisdom, provided people are endowed with understanding:

“We have made Our revelations plain indeed to people with understanding.” (Verse 98) But the obstinate rejecters of the truth, particularly those who boast of their scientific approach and ridicule the notion of a world beyond, continue to persist in their obstinate rejection: “Even though they may see every sign of the truth, they do not believe in it.” (7: 146)

The sūrah now begins to draw our attention to scenes of life as they open up everywhere around us. We see life with our eyes and feel it as it springs out. As we contemplate it, we see the beauty of God’s creation. The sūrah portrays these scenes as they actually are. It draws our attention to what they show of the various stages, shapes and forms of life. All this gives us a very distinct awareness of life as it grows and spreads, and also of the power that originates life. It also gives us a strong desire to look at and enjoy the beauty of life.

And He it is who sends down water from the sky with which We bring forth plants of every type and out of these We bring forth verdure from which We bring forth grain piled tight, packed on one another; and out of the spathe of the palm tree, dates in thick clusters; and gardens of vines; and the olive tree, and the pomegranate: all so alike, and yet so different. Behold their fruit when they come to fruition and ripen. Surely in these there are clear signs for people who truly believe. (Verse 99)

Water is frequently mentioned in the Qur’ān within the context of life and vegetation: “He it is who sends down water from the sky with which We bring forth plants of every type.” (Verse 99) That water is necessary for the growth of every type of plant is something that all human beings know, whether they are primitive or civilized, illiterate or educated. Yet water plays a far greater and more important role than that, and the Qur’ān here reminds us of this. By God’s will, water was instrumental in making the face of the earth of the type of soil we know, which is plant-supporting.

(This assumes that the theory which suggests that the face of the earth burned for a period of time, before it solidified but could still not support plant life is correct.

Then water and other atmospheric elements combined to transform it into soft soil)

Water has then continued to play an important role in making this soil fertile by causing nitrogen to fall on it from the atmosphere. Every time there is lightning, the electric sparkle separates the nitrogen which dissolves in water. It thus falls with the rain to give the soil added fertility. Nitrogen is the main component of the fertilizers people now produce in the same way, learning from the laws of nature. Indeed, nitrogen is so essential for vegetation that without it the face of the earth would be completely barren.

“And He it is who sends down water from the sky with which We bring forth plants of every type and out of these We bring forth verdure from which We bring forth grain piled tight, packed on one another; and out of the spathe of the palm tree, dates in thick clusters; and gardens of vines; and the olive tree, and the pomegranate: all so alike, and yet so different.” (Verse 99) All plants begin green, but the Arabic text uses for the description for the colour of the plants a word which imparts a gentler and more familiar sense than would be understood by the word `green’. Out of this green vegetation God brings forth grain piled tight, as we see in ears of wheat and corn which are “packed on one another”. We then have an image of the palm tree and its spathe: “Out of the spathe of the palm tree, dates in thick clusters.” (Verse 99) Here the Qur’ān uses in its description a term which generally denotes a small branch, but in the palm tree it refers to the stick on which the dates grow. These sticks are described as bending down, bearing the clusters of dates to impart a sense of beauty and tranquillity. “And gardens of vines, and the olive tree and the pomegranate”, (Verse 99), which are mentioned here as examples of different types and species of plants. All of them are “so alike and yet so different”.

The Qur’ān invites us to look at these and attentively contemplate with open minds how God causes all of them to grow, adds to their beauty and watches over them when they come to fruition: “Behold their fruit when they come to fruition and ripen.” (Verse 99) We are not invited to eat of its fruit, but rather to contemplate the beauty of that ripening fruit because the emphasis here is on the splendid aspects of creation and on the perfection which is the essential characteristic of God’s work.

“Surely in these there are clear signs for people who truly believe.” (Verse 99) It is faith which opens people’s hearts and minds and alerts them to the close link between themselves and the universe. It then invites us to believe in God, the Creator of all.

Yet numerous are the hearts which remain closed, the eyes which choose not to see and the natures which determine not to respond. They look at all this splendid creation and all these inspiring signs but they remain unresponsive. It is as the Qur’ān says: “Only those that can hear will surely answer.” (Verse 36) These signs inspire only those who believe.

Once the sūrah has portrayed this universal scene with all its pointers to God’s existence and His ability and perfect design, it then describes the beliefs of those who ascribe partners to God. Against this inspiring set up, these beliefs appear so singular. Their assertions are shown to be revolting delusions, and they are strongly denounced: “Yet they make the jinn equals with God, although He created them; and in their ignorance they invent for him sons and daughters. Limitless is He in His glory, and sublimely exalted above all that which they attribute to Him.” (Verse 100)

Some of the Arabs in the pre-Islamic days of ignorance used to worship the jinn while not knowing exactly who those jinn were. These were merely the delusions of paganism. When a human being deviates from believing in the absolute oneness of God, even partially, he is bound to increase his deviation. At first, the point of diversion seems to be too small to notice, but then the gap grows wider and wider.

Those ancient Arabs used to follow the faith preached by the Prophet Ishmael, which was based on the belief in God’s oneness as preached by the Prophet Abraham. They subsequently deviated from this sound concept. Their deviation must have started in a small way, but then it went as far as to consider the jinn partners with God, when He Himself created them: “Yet they make the jinn equals with God, although He created them.” (Verse 100)

Different forms of pagan communities were aware that there were evil beings, i.e.

something similar to devils, and they feared those beings, whether they considered them evil spirits or evil creatures. Therefore, they used to provide offerings to them in order to circumvent their fury. Thereafter, they began to worship them. This form of paganism that prevailed in Arabia before Islam is just one of many forms in which such misconceptions flourished and led to the worship of the jinn describing them as God’s partners. The sūrah uses a very simple sentence, conveyed in the Arabic text by just one word, to describe the stupidity of such beliefs: “Although He created them”.

(Verse 100) The sarcasm here is very clear. If it is God, the Glorious who has created them, how is it, then, that they are His partners, sharing with Him the qualities of Godhead and Lordship of the universe?

Their misconceptions were not confined to this aspect alone. Once idolatry or polytheism takes root, deviation never stops and delusions become rife. Those idolaters used to allege that God — limitless is He in His glory — had sons and daughters: “in their ignorance they invent for him sons and daughters.” (Verse 100) It is all their inventions. The Qur’ān uses here a particularly expressive word to denote ‘invention’, one which gives an impression of physical and noisy fabrication.

Among those who have invented sons for God were the Jews who claimed that Ezra was so and for the Christians it was Jesus Christ. As for the pagan Arabs, they claimed that the angels were God’s daughters, even though they had no way of knowing what gender, if any, the angels took. None of these claims is based on any measure of sound knowledge. They are all the product of total ignorance. Hence, the Qur’ānic comment: “Limitless is He in His glory, and sublimely exalted above all that which they attribute to Him.” (Verse 100)

The sūrah puts these allegations face to face against the absolute truth of God. It makes its arguments against these misconceptions in such a way that reveals how hollow they are: “He is the Originator of the heavens and the earth. How can He have a child when He has never had a consort? He has created everything and has full knowledge of all things.” (Verse 101)

He who originates the whole universe out of nothing is in no need of a son.

Offspring are needed by mortals as an extension of their existence and they are needed by the weak who want help and by the dull who can invent nothing.

Moreover, those inventors were aware of how procreation takes place. Anyone who desires offspring must have a mate or a female consort from his own species. How, then, can God have a son when He has never had a consort, and when He is one, single, and has no similarities with anyone or anything? How can any offspring be born without a mate?

Here the sūrah makes use of a recognized fact in order to address their minds, giving them examples that are relevant to their own lives and what they see around them. Moreover, the sūrah gives special emphasis to the fact that all beings are created in order to disprove any suggestions of a multiplicity of gods. What is created can never be a partner to the Creator. The essence of the Creator and that of the created are totally different. The sūrah speaks of God’s knowledge as absolute, while the unbelievers’ knowledge is based on delusions and guesswork: “He has created everything and has full knowledge of all things.” (Verse 101)

The same truth of creation is re-emphasized in order to assert another aspect. It tells that the One who is worshipped and obeyed and to whom submission is made is the creator of all things. Hence, there is no deity save Him, the only Lord in the universe: “Such is God, your Lord; there is no deity other than Him, the Creator of all things, so worship Him alone. He is the Guardian of everything.” (Verse 102)

The fact that God, the Almighty, is the only Creator makes Him the only sovereign of the universe, and that, consequently, makes Him the only one who takes full care of His creation. As He is the Creator of all, He also provides sustenance to all using resources in which He has no partners. Whatever all creatures eat and whatever they enjoy in this life is part of what is the sole property of God. When it has been confirmed that God has all these qualities of creation, sovereignty and provision of sustenance, another fact is also established; that is, His Lordship of the universe. No one else shares with Him these qualities: He controls everything, His is the authority to which everything submits, and He operates the system by which He takes care of His servants. So He is the One to be worshipped in the full sense of the word, which denotes obedience and full submission.

In their days of ignorance, the Arabs did not deny that God was the Creator of the universe and human beings. Nor did they deny that He was the One who provided sustenance to all of them, or that there was no place or dominion other than His from where to obtain provisions and sustenance. Other deviant communities did not deny these facts either, apart from a few Greek philosophers who advocated materialism.

The materialist creeds of today have spread much wider than those advanced by Greek philosophers. This meant that in Arabia Islam faced the sort of deviation which allowed worship to be offered to different deities, who were claimed to be God’s partners, in the hope that they would intercede with God on behalf of those who worshipped them. It also faced the other form of deviation by which people received their legislation and traditions from other sources. In other words, Islam did not face in Arabia the sort of atheism which some people profess today. Such people deny the very existence of God, making boastful claims that have no basis in knowledge, and no guidance or revelation on which they are founded.

The truth remains that those who argue about the existence of God are few, and they will remain so. The basic deviation continues to be the same as that which prevailed in the days of pre-Islamic ignorance — that people receive legislations and laws concerning their lives from sources other than God. This is the traditional and basic form of idolatry that flourished in ignorant Arabia, and indeed in all jāhiliyyah communities.

The deviant minority which today disputes God’s existence may boast about being scientific, but they have no scientific basis for their claims. Human knowledge cannot justify atheism or prove it, and cannot provide evidence for it based on science or the nature of the universe. It is all a misconception caused initially by the desire to break with the Church and its God whom it tried to impose on people and by means of which it subjugated them in a way that could not be approved of by faith. There is also the added reason of the nature of those who advance these arguments, which leads to a disuse of the basic functions of human beings.

The truth of creation and its deliberate design, as well as the truth of the origination of life, are not cited in the Qur’ān in order to prove God’s existence.

Arguments against His existence are too petty to merit any attention by the Qur’ān.

Instead, these truths are given in order to help people return to the path of truth, so that they can implement in their lives what is entailed by the fact that God is the only God and the only Lord who has power and control over all things. This means that they have to submit to Him alone and worship Him alone, associating with Him no partners whatsoever. Nevertheless, the truths of creation and the origination of life provide irrefutable arguments against those who dispute God’s existence.

Confronted with this, they have no escape except through boastfulness and futile argument which borders on absolute stupidity.

We do not wish to refer such people who grope in the dark to the Qur’ān, nor do we wish to impose on them our logic which is guided by the Qur’ān. We refer them to some eminent scientists who make a serious and rational approach to this whole question based on human knowledge.

John Cleveland Cothran, Professor of Chemistry and Chairman of Science and Mathematics Division, Duluth Branch, University of Minnesota, says:

Can any informed and reasoning intellect possibly believe that insensible and mindless matter just chanced to originate itself and all this system, then chanced to impose the system upon itself, whereafter this system just chances to remain imposed? Surely the answer is “No!” When energy transforms into “new” matter, the transformation proceeds “according to law” and the resulting matter obeys the same laws that apply to the matter already existing.

Chemistry discloses that matter is ceasing to exist, some varieties exceedingly slowly, others exceedingly swiftly. Therefore the existence of matter is not eternal. Consequently matter must have had a beginning. Evidence from chemistry and other sciences indicates that this beginning was not slow and gradual; on the contrary, it was sudden, and the evidence even indicates the approximate time when it occurred. Thus at some rather definite time the material realm was created and ever since has been obeying law, not the dictates of chance.35

Now, the material realm not being able to create itself and its governing laws, the act of creation must have been performed by some non-material agent.

The stupendous marvels accomplished in that act show that this agent must possess superlative intelligence, an attribute of mind. But to bring mind into action in the material realm, as, for example, in the practice of medicine and in the field of parapsychology, the exercise of will is required, and this can be exerted only by a person. Hence our logical and inescapable conclusion is not only that creation occurred but that it was brought about according to the plan and will of a Person endowed with supreme intelligence and knowledge (omniscience), and the power to bring it about and keep it running according to plan (omnipotence). That is to say, we accept unhesitatingly the fact of the existence of “the supreme spiritual Being, God, the Creator and Director of the universe,” mentioned in the beginning of this chapter.

The advances that have occurred in science since Lord Kelvin’s day would enable him to state more emphatically than ever: “If you think strongly enough, you will be forced by science to believe in God.” 36

A further quotation from biophysicist Frank Allen is also useful:

It has often been made to appear that the material universe has not needed a Creator. It is undeniable, however, that the universe exists. Four solutions of its origin may be proposed: first, that it is an illusion — contrary to the preceding statement; second, that it spontaneously arose out of nothing; third, that it had no origin but has existed eternally; fourth, that it was created.

The first proposed solution asserts that there is no problem to solve except the metaphysical one of human consciousness, which has occasionally itself been considered an illusion! The hypothesis of illusion has been lately revived in physical science by Sir James Jeans 37 who states that from the concepts of modern physics “the universe cannot admit of material representation, and the reason, I think, is that it has become a mere mental concept.” Accordingly, one may say that illusory trains apparently filled with imaginary passengers cross unreal rivers on immaterial bridges formed of mental concepts! The second concept, that the world of matter and energy arose of itself out of nothing, is likewise too absurd a supposition for any consideration.

The third concept, that the universe existed eternally, has one element in common with the concept of creation: either inanimate matter with its incorporated energy, or a Personal Creator, is eternal. No greater intellectual difficulty exists in the one concept than in the other. But the laws of thermodynamics (heat) indicate that the universe is running down to a condition when all bodies will be at the same extremely low temperature and no energy will be available. Life would then be impossible. In infinite time this state of entropy would already have happened. The hot sun and stars, the earth with its wealth of life, are complete evidence that the origin of the universe has occurred in time, at a fixed point of time, and therefore the universe must have been created. A great First Cause, an eternal, all-knowing and all-powerful Creator must exist, and the universe is His handiwork. 38

The fact that God is the Creator of all and that He is the only deity in the universe is the basic rule given in the Qur’ān for the need to worship and submit to God alone.

It explains the fact that He is the Lord who controls everything and directs the whole universe: “Such is God, your Lord; there is no deity other than Him, the Creator of all things, so worship Him alone. He is the Guardian of everything.” (Verse 102) He not only controls human beings; rather, He controls everything, since He has created all things. This is the reason for stating this fact which the unbelievers do not deny. They simply do not recognize what it entails: submission to God, obedience of His laws and acknowledgement of His absolute authority.

The sūrah follows this with a description of God which is so powerful that it impresses man’s whole being with connotations which I believe to be indescribable by any human language. Let us then allow these impressions to formulate as we behold the scene which allows God’s reassuring attributes to be more prominent than His fear-inspiring attributes: “No power of vision can encompass Him, whereas He encompasses all vision; He is above all comprehension, yet is all-aware.” (Verse 103)

Those who demonstrate their naivety by demanding to see God are the same as those who demonstrate their arrogance by demanding tangible evidence of His existence. Neither group understand what they say. The senses and mental faculties of human beings have been created so that they can interact with the world around them, fulfil their task of building human life on earth, and observe and understand what the world and the universe contain of pointers to God’s existence and His work. As for the nature of God Himself, they have not been given the power to conceive of it, because a created mortal cannot comprehend what is ever present and immortal. Besides, such comprehension is not an essential requirement for them to fulfil their task on earth. They have, indeed, been given what they need for its fulfilment and are fully equipped for the same.

It may be possible to understand that ancient people were naive, but the arrogance of later groups is totally unacceptable. They talk about the atom, electrons, protons and neutrons when none of them has ever seen any of these. It has not been possible yet to make a microscope powerful enough to allow scientists to see such infinitely small particles. 39 Nevertheless, those people accept their theoretic existence and determine the practical effect of their presence. When they see these effects, they declare with absolute certainty that such particles are present. They do so in spite of the fact that the ultimate conclusion to which their experiment leads is `the possibility’ of the presence of those particles. But when they are told of God’s existence and are directed to the evidence of His presence, they dispute that fact, giving arguments that have no basis in scientific knowledge, proper guidance or revelation. They demand tangible evidence which they can see with their own eyes, as if this whole universe and all the wonders of life are not sufficient evidence.

The sūrah then comments on what it has already listed of signs and evidence available everywhere in the universe, and within the human soul itself. What follows serves also as a comment on the statement that concerns God’s nature: “No power of vision can encompass Him, whereas He encompasses all vision; He is above all comprehension, yet is all-aware.” (Verse 103)

We have already said that no human language can explain or commentate on such a description. It imparts its own clear sense to our minds. However, it is followed by a significant comment: “Means of insight have come to you from your Lord. Therefore, whoever chooses to see does so for his own good, and whoever chooses to remain blind only himself does he hurt. I am not your keeper.” (Verse 104) What God has given us is indeed the means of insight which provides guidance and points to the right way. The choice is then left to every individual. He who chooses to see will find himself in the light, equipped with guidance. Inevitably, the alternative is total blindness. No one deliberately persists in error after having seen these signs and received these insights except one who shuts out his senses, suppresses his feelings, stifles his conscience and remains blind. The Prophet is instructed to declare that he dissociates himself from them: “I am not your keeper.” (Verse 104)

Perhaps it is important to draw the readers’ attention to the fact that in the Arabic text these verses use, in addition to their powerful rhythm, a few unmistakeable and beautiful stylistic elements, such as alliteration and the juxtaposition of opposites.

Thus, their effect, as we read them in Arabic, is immeasurably enhanced.

The sūrah then addresses the Prophet, pointing out how revelations and signs of God’s existence have been spelled out and explained in a way that could not fit with the Prophet’s social environment or the fact that he could not read and write. For any open-minded person, this, in itself, is sufficient evidence to prove that these revelations were from God. But the idolaters did not wish to have such convincing evidence. Hence, they used to say that Muĥammad had studied these questions of faith and those aspects of the universe with a Christian or a Jewish scholar. They did not realize that no Christian or Jew could have attained the standard of knowledge which remotely approached what the Prophet said to them. Indeed, no one on earth today can hope to reach anywhere near this level, superior as it is to all human knowledge. Hence, the Prophet is instructed to follow what has been revealed to him and to turn away from the unbelievers: “Thus do We spell out Our revelations in diverse ways, that they may say, ‘You have studied this’, and that We may make it clear to people of knowledge. Follow what has been revealed to you by your Lord, other than whom there is no deity, and turn your back on those who associate partners with God. Had God so willed, they would not have associated partners with Him. We have not made you their keeper, nor are you responsible for them.” (Verses 105-7)

God spells out His revelations at a level that was totally unknown to the Arabs, because it did not originate from their social environment or indeed from any human environment. His explanation leads to two opposing results: those who accept and those who reject God’s guidance. The latter who do not wish to learn or strive to know the truth will try to find some sort of argument to explain the superior excellence which characterizes the Prophet’s address to them. They allege what they know to be false. They were aware of every detail in Muĥammad’s life before he began to receive his message and after that. Nevertheless, they said to him:

“Muĥammad, you have studied all this with Christian and Jewish scholars and learned it from them.” No Christian or Jew had ever known anything like the Qur’ān.

Their books are still available to us now. The gulf between what they have and the Qur’ān is very wide indeed. Now, all they have is merely a few inconsistent accounts of the histories of Prophets and Kings, mixed with legends and superstitions invented by unknown authors. This is the essence of what we find in the Old Testament.

As for the New Testament, it also contains some reports related by the disciples of Jesus Christ (peace be upon him), several decades after he was raised to heaven.

Synods then introduced amendments and distortions of these. Even moral and spiritual teachings were subjected to distortions, amendments and omission. How does all this compare with the Glorious Qur’ān? In their ignorance, the Arab idolaters used to make such statements. What is most singular is that some ignorant people of our present day, including some Orientalists and some who claim to be Muslims, repeat such impudent claims. What is even more singular is that their claims are alleged to be the result of `scientific study’ or `scholarly research’, which only Orientalists are equipped to pursue! As for those who have true knowledge, the spelling out of revelations in the Qur’ānic way allows them to realize the truth: “That We may make it clear to people of knowledge.” (Verse 105) As a result, the separation occurs between people endowed with knowledge and insight who know the truth, and people who are blind and ignorant.

This is followed by a divine order to the Prophet to follow what God has revealed to him and to turn away from pagan people who associate partners with Him. He is not to pay any attention to them or their petty arguments and not to worry about their stubborn rejection of his message. His task is to implement his message by moulding his life and the attitudes of his followers on the basis of the divine message. He is to care nothing for the unbelievers: “Follow what has been revealed to you by your Lord, other than whom there is no deity, and turn your back on those who associate partners with God.” (Verse 106)

Had God so willed, He would have imposed His guidance on them. He could, if He so willed, have created them knowing no way other than that of His guidance, in the same way as angels are bound always to obey Him. He, however, has created man with the ability to follow either right guidance or error. He has left him to choose his way and has held him accountable for his choice. All this is, of course, within the framework of God’s absolute free will which governs everything that occurs in the universe, without imposing a choice on any human being. God has created man in this fashion for a purpose He knows. He has a role to play assigned to him by God, using his abilities and talents: “Had God so willed, they would not have associated partners with Him.” (Verse 107)

The Prophet is not responsible for their actions, and he has not been assigned as a watchdog over their hearts: “We have not made you their keeper, nor are you responsible for them.” (Verse 107) This instruction to the Prophet defines the area around which he should concentrate his efforts. The Prophet’s successors and those who advocate his faith in every generation and every community are also made aware of their area of activity and its limits.

An advocate of God’s message must not attach too much importance to, or pin his hopes on, those who turn their backs on His call and who do not respond to the pointers to faith and divine guidance. He should give top priority to, and concentrate his hopes on, those who listen and respond to his call. These are the ones who need to mould their whole existence on the basic rule of faith, which is the cornerstone of their religion. They also need to formulate a total concept of existence and life, and to regularize their moral values and conduct, and indeed all the affairs of their community, on the same basis. These tasks require and deserve all efforts the advocates of Islam can exert. Those who choose to remain in the opposing camp after having had God’s message conveyed to them, deserve nothing but to be ignored. As the cause of the truth acquires strength, the rules God has set in operation complete their cycle when God hurls the truth at falsehood, and when the truth triumphs and falsehood is no more. What is extremely important is that the truth should exist in its completeness. When it does, falsehood has no sway: it just disappears, totally.

Moreover, the believers are instructed to adopt, as they turn away from the unbelievers, an attitude of propriety, decency and refinement which suits those who believe in God. They are instructed not to revile the idols or deities of the unbelievers so that the latter do not start to revile God, without knowing His true position and His majesty. Thus any abuse by the believers of their worthless deities would be taken as an excuse to abuse God, the Almighty: “Do not revile those whom they invoke instead of God, lest they revile God out of spite, and in ignorance. Thus have We made the actions of every community seem goodly to them. Then to their Lord shall they all return, and He will explain to them all that they have been doing.” (Verse 108)

It is human nature that when a person does something, whether good or bad, he thinks that he has done well and he defends his actions. If he follows guidance, he finds it good; and if he is in error, he still believes that his error is good. The unbelievers ascribed partners to God and appealed to them instead of appealing to Him; yet they accepted that God is the One who creates and provides sustenance. If the Muslims had reviled the unbelievers’ deities, the latter would have disregarded what they believed of God’s position and abused God Himself in order to defend their concepts and worship of other deities. Hence, the believers are required to let them alone: “Then to their Lord shall they all return, and He will explain to them all that they have been doing.” (Verse 108)

This is the sort of decent attitude which is worthy of a believer who is sure that the faith he follows is that of the truth and who does not indulge in what is useless or unbecoming. Abusing the deities worshipped by unbelievers will not put those unbelievers on the course of guidance. Instead, it will only add to their stubbornness.

Why, then, should believers engage in what is useless, when it could lead them to hearing what they do not like, as the unbelievers begin to retaliate by abusing God?

The passage concludes by mentioning those unbelievers who used to swear most solemnly that if only a miracle, like those given to earlier prophets and messengers, were shown them they would certainly believe. On hearing such assurances, some Muslims suggested to the Prophet (peace be upon him) that he should pray to Cod to show them such a miracle. Here they are given a clear answer, which shows the nature of those people and their obstinate rejection of the divine faith: “They swear by God most solemnly that if a miracle be shown to them they would believe in it. Say: ‘Miracles are in God’s power’. For all you know, even if one is shown to them, they may still not believe? We will turn their hearts and eyes away since they did not believe in it the first time.

We shall leave them to blunder about in their overweening arrogance. Even if We were to send down angels to them, and if the dead were to speak to them, and even if We were to range all things before them, they would still not believe unless God so willed. Yet most of them are ignorant.” (Verses 109-11)

A person who does not believe when his attention has been drawn to the miraculous nature of creation and to all the pointers in the world around him directing him to faith adopts a very strange attitude. A person who looks at all the signs and indicators that he sees within himself and everywhere around him and still does not turn to his Lord and declare his belief in Him is one who follows a twisted logic. What hinders such people from believing in the truth in the first instance will certainly stop them from accepting the faith after a miracle has been shown to them.

How could Muslims who suggested showing them a miracle tell that it could be otherwise? It is God alone who knows the nature of those people. He leaves them to blunder about in their arrogance, because He knows that they will not respond. They actually deserve the punishment their rejection of the faith incurs. God knows that they would not believe even if He did send down the angels or resurrect the dead to speak to them, in response to their suggestions. Nor would they believe even if He ranged everything in the universe in front of them to call on them to accept the faith.

They do not believe unless God wills, and He does not will that because they do not strive to find guidance. This fact describes in a nutshell the nature of their hearts and minds. What those who stubbornly follow error and turn away from faith lack is not a proof or a sign. They are simply sick at heart, having shut down their natural responses and stifled their consciences. Guidance is a reward deserved only by those who strive for it.

Moreover, these verses outline certain basic facts that we must consider. The first of these facts is that to accept the faith or to deny it, to follow the right guidance or to remain in error, does not depend on the provision of proofs and evidence of the truth. The truth is its own proof and it can easily prevail over the human mind to accept it and submit to it with reassurance. There are impediments that may prevent a person from accepting the truth. Indeed, God refers to these as He addresses the believers: “For all you know, even if one [i.e. a miracle] is shown to them, they may still not believe? We will turn their hearts and eyes away since they did not believe in it the first time.

We shall leave them to blunder about in their overweening arrogance.” (Verses 109-10)

What prevented them the first time round from accepting divine guidance could happen again even after a miracle is shown them, and they could, thus, continue to go astray and reject guidance.

The pointers to faith are latent within man himself and are inherent within the truth itself. They do not relate to any external factor. It is imperative, therefore, that man’s heart is purged of all external factors impeding its acceptance of the faith.

The second fact is that God’s will is the ultimate factor which determines who follows guidance and who goes astray. God has willed that human beings be tested, allowing us the freedom of choice to determine which course we follow. Anyone who utilizes this freedom in order to seek guidance with the intention of following it once it is received, though he may not know at that moment where he stands, will find that God, by His will, is helping him and showing him the right way.

Conversely, a person who uses this freedom of choice to turn away from guidance and the pointers to faith, will find himself further away from the truth, because God’s will has determined that he should drift further astray and continue to grope in the dark. God’s will prevails over human beings in all situations. It is He who determines everything in the end.

It is to this fact that the passage we are discussing refers: “We will turn their hearts and eyes away since they did not believe in it the first time. We shall leave them to blunder about in their overweening arrogance. Even if We were to send down angels to them, and if the dead were to speak to them, and even if We were to range all things before them, they would still not believe unless God so willed. Yet most of them are ignorant.” (Verses 110-11)

Indeed, two earlier verses in this passage also refer to this fact: “Follow what has been revealed to you by your Lord, other than whom there is no deity, and turn your back on those who associate partners with God. Had God so willed, they would not have associated partners with Him. We have not made you their keeper, nor are you responsible for them.” (Verses 106-7)

A further reference to this fact is provided in the verse that begins the next passage: “Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood. Had your Lord willed otherwise, they would not have done it. Therefore, leave them to their own inventions.” (Verse 112)

Everything is thus left to God’s will. It is He who has willed not to guide them, because they did not take the necessary measures to seek and follow His guidance.

He has also willed to allow them this measure of freedom to test them. It is He who guides them if they strive for guidance and leaves them to go astray if they choose to do so. According to the Islamic concept, there is no contradiction between the fact that God’s will is absolutely free and that He has allowed human beings this measure of freedom to test them.

The third fact is that those who obey God and those who disobey Him are equally subject to His power; He controls everyone’s destiny. They cannot do anything except in accordance with God’s will which has determined the laws that govern human life. In the area of choice left for man, a believer achieves harmony between the fact that he is inevitably subject to God’s authority in the way he is made, his physical and spiritual constitution, the function of every part of his body, etc. and his willing submission to God as the natural result of choosing to follow God’s guidance.

Thus, a believer lives at peace with himself because what is inevitable and what is the result of free choice in his life follow the same law and submit to the same authority.

The unbelievers cannot break away from God’s law which governs their constitution and their natural needs. They have to submit to God’s law. However, where they have freedom of choice, they rebel against God’s authority and refuse to implement His law and constitution. This conflict leaves them miserable. Ultimately, they remain within God’s power and He controls their destinies. They indeed cannot do anything Without His will.

This last fact is particularly relevant to the issues which will be presented in the remaining part of this sūrah. Hence, it is going to be repeated in different forms. The rest of the sūrah tackles the question of God’s authority over people’s lives and the law they implement. Hence, the sūrah repeatedly emphasizes that all authority belongs to God who continues to govern the destiny of those who disobey Him and turn away from His constitution. These people cannot do any harm to believers, unless God so wills. Indeed, they are too weak to have any authority over themselves, let alone over believers. What takes place in life is simply the fulfilment of God’s will as it relates to both those who obey Him and those who refuse to do so.

“Even if We were to send down angels to them, and if the dead were to speak to them, and even if We were to range all things before them, they would still not believe unless God so willed. Yet most of them are ignorant.” (Verse 111) Al-Ţabarī, a famous scholar and commentator on the Qur’ān says of this verse: “God says to His Messenger (peace be upon him): Muĥammad, you should give up any hope of success for those who equate idols with their Lord and who claim that they would believe if they are given a sign. Even though We would send the angels down to them so that they may see them with their own eyes, and if we cause the dead to come back to life and speak to them supporting you and confirming your prophethood and assuring them that your message is the truth, and even if we would range everything in front of them testifying to your message, they would still refuse to believe in you and would continue to deny your message, unless God wills otherwise. Most of those unbelievers are ignorant of this fact. They think that accepting the faith or denying it is their prerogative. This is not true. It is all within My power. Only those I guide to success accept the faith, and those I turn away deny it.” What al-Ţabarī says here is true, but it requires the clarification that we have given, taking into account the import of all Qur’ānic statements relevant to guidance, error, God’s will and man’s endeavour. To accept the faith is an event, and so is rejecting it. No event takes place in the universe except by God’s will: “Indeed, We have created everything in due measure and proportion.” (54: 49)

The law which operates God’s will, so that one person becomes a believer and one rejects the faith, is explained by the total sum of the relevant Qur’ānic statements.

Every man is tested with a measure of free choice which determines his direction. If he sets himself on the route to guidance and strives to achieve it, he will certainly be guided by God’s will. If he chooses the other way and turns away from guidance, God will send him further astray. In this respect, both following God’s guidance and turning away from it are accomplished by God’s will. Man remains within God’s power and his life continues according to God’s will, which is free, absolute and unrestrained.