In the Shade of the Qur'an by Sayyid Qutb

This part continues with the main theme of the surah: fulfilment of the true meaning of faith in people’s hearts so that they come forward with financial sacrifice purely for God’s sake. It includes inspiring touches similar to those found in the first part. It begins with a note of remonstration addressed to the believers who had not at that time attained the standard God wanted them to attain. It puts before them the situation of communities from among the people of earlier revelations whose hearts had hardened as time went by and, as a result, transgressed.

The believers are warned against ending up in the same position, but a pleasant prospect is also put before them, telling them that God gives hearts a fresh life in the same way as He restores life to the earth after it has been lifeless.

Then we take a look at the next world. This is coupled with a repeat call to offer a generous loan to God, one that promises multiple repayment and a generous reward. This, thus, mirrors what was stated in the first part of the surah.

All values of this present life are then put on God’s scales and weighed against the values of the life to come. The first seem like small and light playthings while the others appear serious, capturing our attention.

Believers are, therefore, invited to hasten to those real values so that they can enjoy their results in a heaven that is immeasurably vast.

Furthermore, this heaven has been made ready to receive those who believe in God and His messengers.

The believers are then brought back to their present condition in this life and its events. They realize that whatever happens, good or bad, is by God’s will. Thus, financial sacrifice becomes easy for them and the luxuries of this world are of no consequence. Instead, all their thoughts and feelings aspire to heaven.

The surah then presents an aspect of the history of the divine message, reflecting its unity of approach and direction. Those who deviate from this line, no matter what generation they belong to, are transgressors.

Again, an image of what people who were given scriptures in the past did is shown to the believers. This concludes with a final address to them to remain God-fearing and to truly believe in Him and His Messenger so that He will then give them a double share of His grace, provide them with light in their lives and forgive them their slips. God’s bounty is not limited to the people of earlier revelations, as such people allege. It is limitless and remains in Gods hands, who grants it to whom He wills.

We thus see that from start to finish the surah is closely knit. It follows a consistent line playing varying and similar notes and using repetition to the extent that is needed. All to make a strong impression on our hearts.

Is it not time for believers that their hearts should feel humble at the remembrance of God and the truth that has been bestowed from on high, and not to be like those who were granted revelations before them and whose hearts have hardened with the passing of time? Many of these are now transgressors! Know that God restores the earth to life after it has been lifeless. We have made Our revelations clear to you so that you may use your reason. (Verses 16-17)

This profoundly touching remonstration by God, the Ever Merciful, urges a complete response from hearts that have been slow to bask in His grace after He has sent them His Messenger calling on them to believe. He granted him revelations that are sure to take them out of darkness into light. He has also shown them enlightening signs in the universe around them and in all His creation. This note of remonstration overflows with tenderness as it arouses in them feelings of His majesty so that they humble themselves when He is mentioned. In this way can they receive the truth bestowed from on high with what it deserves of obedience, submission and obedience to God. This is coupled with a touch of criticism for their slow response: “Is it not time for believers that their hearts should feel humble at the remembrance of God and the truth that has been bestowed from on high.” (Verse 16)

To this note of urging and encouragement is added a warning against slackening and negligence. It tells them how hearts harden when time passes without refreshment provided by remembrance of God and His truth: “And not to be like those who were granted revelations before them and whose hearts have hardened with the passing of time? Many of these are now transgressors” (Verse 16) When hearts harden, all they produce is sin and disobedience. The human heart is subject to quick changes, it easily forgets. When it brightens up it is like a ray of light spreading life.

Should it stay long without reminders, it becomes blunted, hardened and loses its light. Therefore, it requires constant reminders so that it remains soft and enlightened. It must always be alert so as not to harden.

If a heart does become hardened, this must not, however, lead to despair. It can be brought back to life and revived with divine light. God restores the earth to life. After it has been lifeless for long, it quickens and produces plants, flowers, fruits and rich varieties in plenty. The same applies to hearts, by Gods will: “Know that God restores the earth to life after it has been lifeless. ” (Verse 17) This Qur’an has plenty of what brings hearts back to life, supplying them with proper nourishment, just like lifeless earth is restored to life: “We have made Our revelations clear to you so that you may use your reason” (Verse 17)

A new incentive to sacrifice now follows:

Those who give generously in charity, men and women, and thus offer a goodly loan to God, [their loan] will be repaid in multiples, and they will have a generous reward. Those who believe in God and His messengers are the ones who uphold the truth, and who will bear witness to it before their Lord. They will have their reward and their light. Those who disbelieve and deny Our revelations are the dwellers of the blazing fire. (Verses 18-19)

Those who give generously in charity do not couple their action by pressing for favours from the recipients of that charity. In all this, they do not deal with people. They deal directly with God, offering Him a loan. What better incentive for charity! Can there be a more profound feeling for a charitable believer than that he is giving a loan to God who has no need of anyone and who repays good deeds in multiples. Can he hope for anything better than dealing with the One who has dominion over the entire universe, and that whatever he spends in charity will be given back in multiples together with a generous reward?

Those who uphold the truth enjoy a very high status, as indicated by several statements made by the Prophet. Yet this high status is, by the grace of God, easy to achieve. It is not reserved for any individual or group. Whoever truly believes in God and His messengers can aspire to this height. God’s grace is without limit: “ Those who believe in God and His messengers are the ones who uphold the truth.” (Verse 19) This is the distinctive characteristic of this religion. It is a way open to all people, a lofty standard to which all can aspire. There is no privileged position for anyone in particular. Only good action elevates people to the highest level. There is no class system in this religion.

Imam Malik reports on the authority ofAbu Sa‘id al-Khudri that the Prophet said: “The people of heaven look up to those in lofty mansions above them as you would try to locate a bright star moving away in the far horizon to the east or the west.” People asked him whether these are mansions reserved for prophets and whether none other than a prophet achieves them. He said: “By Him who holds my soul in His hand, others achieve them: people who believe in God and in his messengers.” [Related by al-Bukhari and Muslim.] This speaks about belief, which is followed by a reference to sacrificing ones life, speaking about those who 'bear witness, which is a reference to martyrs. In Arabic, the term ‘shahid’ carries both meanings: "And who will bear witness to it before their Lord. They will have their reward and their light.” (Verse 19) The high position given to martyrs is mentioned several times in the Qur an, and in numerous statements made by the Prophet. This religion cannot be properly established in human life without having a guarding force, and without a hard struggle. The struggle aims to secure the faith, protect its followers when they face testing times, and preserve its code from corruption. Therefore, martyrs for Gods cause, who are the only ones to deserve this name and to bear witness, have their special status and position close to their Lord.

In an authentic hadith the Prophet says: “The spirits of martyrs are in the craws of green birds which fly in heaven unrestricted. They ultimately home back to these lanterns. God looks at them and asks what they wish for. They say: ‘We would love to go back to the world so that we can fight again for your cause and be killed like we were the first time.’ He will say to them: ‘I have already decreed that people will never return there’.” [Related by al-Bukhari and Muslim.] Anas quotes the Prophet as saying: “None of the people of heaven would ever like to return to this world even though he would have all that the earth contains, except for martyrs who wish to return and be killed ten times fighting for Gods cause. This is because of the honour that is given to them.” [Related by al-Bukhari and Muslim.] Thus life seemed too trivial for those who listened to all this and realized what position God grants to martyrs. Imam Malik reports on the authority of Yahya ibn Sa(Td: “God’s Messenger encouraged people to fight for God’s cause and he mentioned the garden of heaven. A man from the Ansar who was eating a few dates as he listened said: ‘If I continue sitting here and eating these dates, I am certainly of those who are eager to stay in this life.’ He then threw his dates away and pushed forward in the fighting until he was killed.” Having mentioned the positions of those who uphold the truth and those who bear witness to it, the surah refers to the unbelievers who deny God’s revelations: “ Those who disbelieve and deny Our revelations are the dwellers of the blazing fire(Verse 19) Who would wish to abandon a position of honour in order to be among the dwellers of hell?

The next touch comments on this call to a high standard of faith and the sacrifice of life and property. It shows the life of this world to be too trivial to have any value for people who aspire to heaven.

Know that the life of this world is but a play, a passing delight, a beautiful show, a cause of boasting among you and a quest for more riches and children. It is like the rain that causes the plants to grow, and thus gives delight to the sowers. Then it withers, and you can see it turn yellow, and in the end it crumbles into dust. In the life to come there is terrible suffering, as well as God's forgiveness and His goodly acceptance. The life of this world is no more than an illusory pleasure.

(Verse 20)

When evaluated by its own measures and standards, this world appears great indeed. However, when it is looked at against the life to come and its standards, it appears trivial. In the picture drawn in this verse, it looks like childrens toys compared to the seriousness of the life to come where peoples fates are decided. A play, a passing delight, a beautiful show, mutual boasting, and a quest for riches; this is the truth behind all our apparent hard work and preoccupation. An animated picture gives an example of what this life is like: "It is like the rain that causes the plants to grow, and thus gives delight to the sowers. ” (Verse 20) The word used in this verse for 'sowers' is ‘kuffar which primarily means unbelievers’. The choice is deliberate as it provides a clear hint to the fact that unbelievers are delighted by the riches of this world.

"Then it withers, and you can see it turn yellow.” (Verse 20) It is ready for harvest. It is all temporary, lasting but for a short while. It attains its fullness "and in the end it crumbles into dust.” Thus the film of life, shown in a host of lively and familiar images, comes to an end as it all crumbles into dust.

The life to come has a totally different appearance. People should not only take this into account but also prepare themselves for it: "In the life to come there is terrible suffering, as well as God's forgiveness and His goodly acceptance.” (Verse 20) It does not end in a moment, like this present world. It does not crumble into nothing like those withered plants. It involves reckoning, accountability, and continuity. " The life of this world is no more than an illusory pleasure.” (Verse 20) Its pleasure has no real substance. Its attraction is based on illusions that make people overlook reality.

When we think carefully about all this, it immediately appears true.

As the Qur’an states this truth, it does not want us to ignore the life of this world altogether, or to forget the duty requiring us to build human life on earth.4 Rather, it aims to rectify our standards and values so that we rise above the temptation of worldly pleasures, for these are transitory in nature. Rising above such temptations was needed by those addressed by the surah in order that they make faith their reality. It is also needed by anyone with faith if he wants his faith to become reality. This is not an easy task; it may also ultimately require sacrifice of ones life for it.

The surah calls the believers to compete in the proper field for the one and only worthwhile prize that will define their permanent status in the everlasting world:

with one another in seeking to attain your Lords forgiveness, and a paradise as vast as the heavens and the earth, prepared for those who believe in God and His messengers. Such is God's bounty which He grants to whomever He pleases. God's bounty is great indeed. (Verse 21)

Competing in play, pastimes and delightful pursuits, and seeking more riches and offspring are not worthy of adults who have outgrown childish play. The real race aims to win the greatest of all prizes, 'a paradise as vast as the heavens and the earth.' In the past, before the facts about the vastness of this universe were discovered, people might have thought this verse and similar statements made by the Prophet to be figurative.

Today, with observatories indicating the great, endless dimensions of the universe, the reference to the widths of heaven and the lofty mansions seen over the horizon sound factual and need not be treated as figurative. The distance between the earth and the sun, for example, seems insignificant when set against other distances in the universe.

This great prize in the garden of heaven is there for anyone to achieve.

All are invited to strive for it. The only requirement to taking part is to believe in God and His Messenger: “Such is God's bounty which He grants to whomever He pleases. God's bounty is great indeed." (Verse 21)

God’s bounty is not restricted in any way. It is available to all. This is the prize to compete for. A believer must deal with this great existence, not limiting himself or restricting his concerns and feelings to life in this little earthly world. He needs to do this if he is to fulfil the role worthy of a person who has faith, the role that is in conflict with the petty greed of ordinary people, and with erring thoughts, deviant ideas and twisted minds. He will face stiff resistance by falsehood and its exponents, all of whom will defend their positions aggressively. No one can withstand this except a believer who looks at an existence that is greater than this life, bigger than the earth and everlasting.

Earthly standards and values do not represent truth that should be established in a believer’s consciousness. In relation to the truth, earthly standards and values are as small as the earth in relation to the universe, and as short as the earths lifespan to immortality. The difference is simply immeasurable by any earthly standard.

Thus a believer who looks up to the great horizon of the truth rises above the trifling reality of this earth, no matter how large or extensive it appears. Instead, he deals with this great immortal truth, one that belongs to the life to come, and he upholds the values of faith that cannot be swayed by any thing. Such is the role of faith in the life of its advocates.

The surah now adds a profound note about God’s will, which will always be done:

No incident can take place, either on earth or in yourselves, unless it be recorded in a decree before We bring it into being - that is easy for God — so you need not grieve for what you miss or be overjoyed at what you gain. God does not love those who are arrogant and boastful; [nor] those who are niggardly and bid others to be niggardly. Those who turn away should remember that God alone is self-sufficient, worthy of praise. (Verses 22—24)

This universe is so perfectly designed that nothing happens in it unless it has been preordained and pre-planned. Nothing occurs as a result of coincidence or blind accident. Prior to the creation of the earth and those who live and have lived on it, Gods perfect and accurate knowledge encompassed every happening seen at its appropriate time. As far as Gods knowledge is concerned, there is no past, present or future.

Such time demarcations serve a purpose for us, who are mortal, so as to put things within suitable frameworks. We cannot comprehend and distinguish things without limits. In particular, humans need time and place limits. We cannot go beyond these to touch the absolute except in certain flashes when our spirit receives such contact in some way other than that which we normally use to comprehend what is around us. God Almighty is the absolute truth who looks at life and existence in its totality, without boundaries, limits or restraints. This universe, its events and the stages it goes through from its beginning to its end exists in Gods knowledge as one complete whole, with no limits or separations of time and place. Every event has its place in an overall design known only to God. Every incident, good or bad, occurring in any part of the earth or to people generally or those addressed at the time of the surahs revelation in particular, is entered in that eternal record prior to the earth’s creation or people in the form they have been created in: “ That is easy for God.” (Verse 22)

When our minds contemplate the great truth of existence, we realize that this is the inevitable fact resulting from it. Hence, it gives us peace and reassurance about whatever may happen, good or bad. Thus, we are not overwhelmed with grief when suffering terrible misfortune, nor are we too overjoyed with life’s pleasantries: “So you need not grieve for what you miss or be overjoyed at what you gain.” (Verse 23) When we look with a broad perspective, remember eternity, and see events in their respective positions as defined in the design of the universe and determined by God’s knowledge, this gives us a steadier outlook on passing events. Man panics when he separates himself from the universe and looks at events as though they are accidents that collide with his own small existence.

Conversely, when he realizes fully that he and the events that occur to him or to anyone else or to the whole earth are merely molecules in a great body, which is the universe, and that these molecules are all in their right positions in this perfect design, and that they are all mutually complementary, he feels reassured and comfortable. He does not grieve for what he has missed, nor is he overly joyed with what he gains. He accepts God’s will with comfort, realizing that what takes place is what actually should take place.

This is a level to which only the elite few can rise. Other believers are only required not to let their feelings of grief at misfortune or joy at good fortune take them away from their duty to remember God in both situations, attributing everything to Him. They must moderate their feelings in either case. ‘Ikrimah says: “Everyone experiences joy and sorrow. Therefore, make your joy an occasion for thanksgiving and your sorrow one for showing patience.” Such is the balanced attitude Islam encourages.

“ God does not love those who are arrogant and boastful; [nor] those who are niggardly and bid others to be niggardly.” (Verses 23-24) The link between what we have been discussing and arrogance and boastfulness on the one hand, and being niggardly and encouraging niggardliness on the other, is that a person who truly feels that whatever befalls him, good or bad, comes from God will not show any of these feelings. It is the one who does not feel this that thinks that the wealth, position or honour he has is of his own making and, therefore, he boasts and behaves arrogantly. He is the one who then becomes niggardly, unwilling to give away any of what he has. He also encourages others to be similarly niggardly in a demonstration that his is the right approach.

“ Those who turn away should remember that God alone is self-sufficient, worthy of praise.” (Verse 24) When a person spends money in charity, he does so to his own good; when he responds to Gods call, he serves his own interest. God needs none of His creatures. He is worthy of all praise, but in need of none.

The third part of the surah briefly outlines the history of the divine message, starting with Noah and Abraham. It states its aims and objectives in peoples lives, referring briefly to the conditions of the people of earlier revelations, particularly those who followed Jesus (peace be upon him).

We sent Our messengers with clear evidence of the truth, and through them We bestowed the book from on high, setting the balance, so that people could uphold justice. We have also sent down iron, with its mighty strength and diverse uses for mankind. Thus God may mark out those who would stand up for Him and His messengers, even though He is beyond the reach of human perception. God is indeed powerful, almighty. And We sent Noah and Abraham, and gave prophethood and revelation to their descendants. Among them there are some who were rightly guided, but many who were transgressors. We sent other messengers to follow in their footsteps. After these We sent Jesus, son of Mary. We gave him the Gospel and put compassion and mercy in the hearts of those who truly follow him. As for monastic asceticism, We did not enjoin it upon them. They invented it themselves out of a desire for God's goodly acceptance. Even so, they did not observe it as it should properly be observed. So We gave those of them who truly believed their due reward, but many of them were transgressors. (Verses 25—27)

In essence, the divine message is the same. All messengers preached it, equipped with clear evidence of the truth it teaches. Most of them were also given miracles of a preternatural kind. Some were given books of scripture. In reference to this, the surah says, ‘through them We bestowed the book from on high,' making them all one unit in the same way as all divine revelations are one. This confirms the unity of the divine message. The divine message also sets 'the balance,' because all divine messages were given to establish a proper balance in human life to which people should refer in their evaluation of actions, events, people, indeed in everything. It is this balance that keeps human life safe from conflicting desires and interests that pull in different directions.

The balance does not give special favour to anyone because it works for all on the basis of divine truth. It does no injustice to anyone because God is the Lord of all.

This balance or standard bestowed by God is the only guarantee of safety for humanity in the midst of tempests, earthquakes and other turmoil that overwhelms it as it finds itself in the middle of an ocean of conflicting desires and sentiments, competition and selfishness. Hence it is imperative that people should have an accurately balanced and steady standard that points them to the truth, justice and fairness with no favouritism whatsoever. The purpose of this balance, then, is “that people could uphol djustice.” (Verse 25) This accurate balance that is an essential part of divine law is indispensable. Without it, people would not be able to recognize justice. Even if they recognized it, it would not remain steady and consistent in their hands.

“ We have also sent down iron, with its mighty strength and diverse uses for mankind. Thus God may mark out those who would stand up for Him and His messengers, even though He is beyond the reach of human perception.” Netse 25) The phrase, 'We have also sent down iron! is similar to the statement, 'He has bestowed on you four kinds of cattle in pairs! (39: 6)

Both refer to God’s will and planning as He creates things and events.

Thus, they are all sent down, or bestowed from on high, by Gods will and wisdom. Use here of the expression 'sent down in reference to iron ensures harmony within the verse which speaks of sending down, or bestowing from on high, the book setting the balance. Likewise, everything God creates is according to His accurate planning.

So, God has sent down iron which gives strength in war and peace. In addition to its 'mighty strength', iron provides 'diverse uses for mankind! Indeed the present human civilization is based primarily on iron and its uses. “ Thus God may mark out those who would stand up for Him and His messengers, even though He is beyond the reach of human perception.” (Verse 25) This is a reference to using arms in Jihad, or striving for Gods cause. This is the appropriate place to refer to such striving in the surah that speaks of sacrifice of life and property for Gods cause. The comment at the end of the verse explains the meaning of people standing up for Him and His messengers. It means standing up for and advocating His message. God Himself is in no need of support from any quarter: “God is indeed powerful, almighty.” (Verse 25)

The surah then speaks of the unity of the divine message in the men who advocated it, i.e. His messengers. They are all descendants of Noah and Abraham. “And We sent Noah and Abraham, and gave prophethood and revelation to their descendants.” (Verse 26) They form a single tree, with interlinked branches stretching wide, bearing prophethood and receiving divine revelations, stretching from the dawn of humanity at the time of Noah. When it reached the time of Abraham, it branched out further. Thus all prophethood belonged to that main branch that has become a root in its own right.

The offspring to whom prophets and messengers were sent were not of the same type: “Among them there are some who were rightly guided, but many who were transgressors.” (Verse 26) Towards the end of the line, Jesus was sent with his message: “ We sent other messengers to follow in their footsteps. After these We sent Jesus, son of Mary” (Verse 27) He followed in the footsteps of earlier messengers from among the descendants of Noah and Abraham, making the divine message a continuous chain, with one coming after another, up to Jesus’ own time.

At this point, the surah mentions a prominent characteristic of those who followed Jesus: “We gave him the Gospel and put compassion and mercy in the hearts of those who truly follow him.” (Verse 27) These are the natural fruits of his message that emphasizes spiritual purity. Indeed such compassion and mercy are clearly noticed among those who truly believe in Jesus’ message and who properly follow him. Other verses in the Qur’an refer to these qualities. History has given us some images of these, with reports about Negus, the ruler of Abyssinia, and the Christian delegation from Najran who came to the city of Islam willing to accept it, motivated by the truth established in their hearts, since they truly followed Jesus, son of Mary.

The surah mentions another phenomenon that prevailed among the followers of Jesus: “As for monastic asceticism, We did not enjoin it upon them. They invented it themselves out of a desire for God's goodly acceptance.” (Verse 27) The weightier explanation of this statement is that monastic asceticism, well known in Christian history, was a personal choice, an invention made by some of Jesus’ followers who sought to win God’s acceptance. Through it, they sought to steer themselves away from the burdens of this life and its many attractions. It was not something that God imposed on them in the first place. Yet when they made this choice, binding themselves to it, they were committed before God to observe its requirements such as purity, contentment, chastity, worship and piety; this so as to dedicate themselves to God’s cause. However, such asceticism lost its grip on reality, and ended up as mere rituals devoid of spirituality. Many are those who make a show of it, without real substance. The fact is that only the very few are capable of rigorously

fulfilling its requirements: “Even so, they did not observe it as it should properly be observed. So We gave those of them who truly believed their due reward, but many of them were transgressors. (Verse 27) God does not value people by appearances and rituals; He assigns their value on the basis of their actions and intentions. He holds them to account on the basis of what they truly feel and how they actually conduct themselves.

He alone knows the reality of what they harbour in their hearts.

Now, the surah makes its final address to the believers in Islam. They are the last chain of believers in the divine message in its long history.

They will continue to be the custodians of the heritage of this divine message until the Day of Judgement:

Believers, remain God fearing and believe in His Messenger. He will then give you a double measure of His mercy, and will provide you with a light to walk in, and will forgive you. God is Much-Forgiving, Ever Merciful. The people of earlier revelations should know that they have no power whatever over any of God's bounty. All bounty is in God's hand: He grants it to whomever He wills. God's bounty is limitless.

(Verses 28-29)

Addressing them as ‘believers touches their hearts tenderly. It arouses in them their sense of belief and reminds them of their duty to give their faith its due. It brings alive their bond with their Lord who addresses them by this quality that is so dear to them. It is on the basis of this bond that they are called upon to be God-fearing and to believe in His Messenger. Thus, such belief possesses a special meaning, one that reflects true faith and all its practical manifestations.

“Believers, remain God-fearing and believe in His Messenger. He will then give you a double measure of His mercy. ” (Verse 28) This is an unusual expression speaking of a double measure of God’s mercy, which is indivisible. It is enough that God’s mercy should touch a person for that person to receive it in full. The wording here gives a feeling of extended mercy and kindness.

“And will provide you with a light to walk in.” (Verse 28) This is a reference to a divine gift which God bestows on hearts that are truly conscious of Him, fear Him, and truly believe in His Messenger. This gift makes those hearts beam with light so as to see the truth, see beyond appearances shedding the covers and barriers that try to screen it. Thus, they are not prone to confusion, nor do they follow divergent ways. They have the ‘ light to walk in.' “And will forgive you. God is Much-Forgiving, Ever Mercifid.” (Verse 28) No matter how much light a person has, he remains human: he may slip despite knowing the way. Hence, he needs Gods forgiveness and mercy.

“Believers, remain God-fearing and believe in His Messenger,” so that you may receive a double measure of His mercy, be granted light to walk in, and benefit by God’s mercy when you slip or fail in your duty. “ The people ofearlier revelations should know that they have no power whatever over any of God's bounty. All bounty is in God's hand: He grants it to whomever He wills” (Verse 29) Peoples of earlier revelations claim that they are God’s chosen people, or that they are God’s sons and beloved ones. “ They say, Follow the Jewish faith — or, follow the Christian faith — and you shall be rightly guided.'” (2: 135) “They declare, ‘None shall enter Paradise unless he is a Jew or a Christian.'” (2: 111) God, therefore, calls on believers to act so that they become well deserving of His mercy, forgiveness and admittance to His heaven. In this way, those people of earlier religions will realize that they cannot monopolize God’s bounty or even a measure of it. It is all in His hands, and He grants it to whomever He wills. His bounty is not reserved for any community or group, nor is it limited or scanty. Indeed, “God's bounty is limitless.” (Verse 29)

The surah concludes with this address to the believers that is full of encouragement to compete for the great prize of God’s mercy and heaven. It is a fitting conclusion to a surah that repeatedly calls on believers to fulfil the requirements of their faith, humble themselves before God and make the necessary sacrifices of self and property, in complete dedication to Him.

In conclusion, we say that this surah is a clear example of the Quranic method of addressing human hearts in a profound and effective way. In its opening, flow and conclusion, in its music, images and connotations, in its handling of its subject matter and how it develops it stage after stage, the surah provides a highly effective lesson to advocates of the divine message. It teaches them how to address people and how to bring human nature and hearts alive. It is a lesson taught by the Maker of hearts, the author of the Qur’an, and the Creator of everything in due measure. It is from this school that successful advocates of God’s message graduate.