In the Shade of the Qur'an by Sayyid Qutb

Great scenes drawn from the vast universe and the world beyond, as well as the depths of the human soul were presented in the first half of the sūrah. Now, this second half adds a fine rationality that deals with the great issues of revelation and the divine message, God’s oneness, the unbelievers’ attributing partners to Him, as well as their demand for miracles and their hastening of God’s punishment.

This new phase opens with a demonstration of the natures of belief and denial of the truth. The former is evidence of true knowledge, while the latter is blindness.

Another touch delineates the nature of believers and unbelievers, and the distinctive qualities of both. This is followed by a scene of the Day of Judgement and the bliss it brings to the former and suffering to the latter. We then have a description of plentiful and stinted provisions as determined by God. Then follows an image of believing hearts gaining reassurance through remembrance of God. Then we move to a description of the Qur’ān which almost makes mountains move, or the earth split apart, or the dead speak. A further image touches on the calamities that befall unbelievers or which strike a short distance from their quarters. This is followed by a sarcastic remark directed at the unbelievers’ false gods. Mention is then made of the doom of past communities so as to rid the earth of them time after time. The closing part contains a stern warning to those who deny the message of the Prophet Muĥammad (peace be upon him), threatening to leave them to their inevitable doom.

All this shows that the strong beat we encountered in the first half of the sūrah now prepares us for a close look at the issues raised. Our minds are open to receive these issues and accept the message of the sūrah. The two parts are mutually complementary, although each has its special effects, all of which serve one issue and promote the same goal.

The first question addressed in this part of the sūrah was already raised in the first half. Here, however, it is presented rather differently: “Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind.” (Verse 19)

This verse states clearly that the opposite of a person who knows that the revelation received by the Prophet from his Lord is the truth is not one who does not have that knowledge, but one who is blind. This is a unique way of expressing that which touches hearts and magnifies differences. At the same time it states the truth without any exaggeration, addition or distortion. This is a great, clear and readily apparent fact that remains unnoticed only by he who is blind. People, then, belong to one of two groups: those who keep their eyes open, so they know it, and those who are blind, so they do not. Real blindness is that which shuts minds, intelligence and learning faculties. It is a blindness which switches off the source of spiritual knowledge. “Only those who are endowed with understanding keep this in mind.” (Verse 19) Those are the ones who have open minds and active faculties of understanding.

When those are reminded of the truth, they keep it in mind, and when they are alerted to its indications, they appreciate them.

The sūrah outlines a few qualities of those who are endowed with understanding:

“Those who are true to their bond with God and never break their covenant.” (Verse 20)

God’s bond and covenant are referred to here as being absolute. This includes every bond and covenant made with all people. The greatest bond which provides a basis for all others is faith. The most important covenant which embraces all others is that which binds people to fulfil the requirements of faith.

The bond of faith is both old and new. It is as old as human nature which conforms to the law that governs all existence. Human nature is endowed with a direct understanding that there is a single power which has brought the universe into existence, and that this power belongs to the Creator who is the One to be worshipped. It also includes the covenant made with all human generations before they are born, as we interpret the relevant Qur’ānic verse: “Your Lord brought forth their offspring from the loins of the children of Adam, and called them to bear witness about themselves. [He said]: Am I not your Lord?’ They replied: ‘Yes, indeed, we bear witness to that.” (7: 172) At the same time, it is a new bond, renewed with the messengers whom God has sent to re-establish the faith, remind people of it and provide its details.

They do not initiate the bond of faith, but they outline its requirements of submission to God alone to the exclusion of all others. This bond also requires good action, proper behaviour, and turning always to God alone who is the other party to the old covenant.

On the basis of the bond and covenant with God, all bonds and covenants with human beings are established, whether with God’s Messenger or with people, relatives or strangers, individuals or communities. A person who remains true to the first bond will remain true to all bonds because this is a duty. When one fulfils the duties required by the original covenant, one will fulfil all that is required towards other people, because this is a stipulation of the original covenant. Thus, in these few words the sūrah outlines the basic rule upon which the whole structure of human life is built.

“And who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning.” (Verse 21) The first of these qualities is expressed in general terms, referring to everything that should remain united or joined together.

Hence it means total obedience, following the established rules and the code God has laid down, without deviation. If the details were provided here about everything that should remain joined, it would be a very long list. There is no need to provide such details here. For it is enough to impress on us the need to remain constant, ready to obey, and maintain our bond with God. The last part of the verse implicitly describes the feelings that accompany such complete obedience: “who fear their Lord and dread the terrors of the reckoning.” Conscious of God, they dread the reckoning. But as they are endowed with understanding, they prepare for that reckoning before it is due, so that they will have an easy one.

“Who remain patient in adversity seeking the countenance of their Lord.” (Verse 22)

Patience takes different forms. One aspect is to persevere, fulfilling the requirements of the covenant, such as by dedicated action, diligent striving or jihād, and advocacy of God’s message, etc. Another is to be patient in situations of affluence and poverty.

However, those who are patient when they have abundance of everything are few and far between. Most people become arrogant in such situations and this may lead them to disbelief in God. A different aspect is to be patient in the face of other people’s stupidities that result from ignorance. These are all adverse situations that require patience. True believers show such patience out of love for their Lord, which is implied in the expression that they ‘seek His countenance’. Their motive is not to spare themselves the embarrassment of people saying that they are afraid, or to solicit the compliment that they have shown patience, or to gain any advantage or avert any harm. Their only motive is that they love God and seek His reward. Hence they endure any trial to which He subjects them, and accept what God’s will dictates and are content that He brings them only what is good for them.

“And attend to their prayers.” (Verse 22) This is a requirement of remaining true to God’s bond and fulfilling the covenant made with Him, but it is given prominence here because it is the cornerstone of such fulfilment. It is also the practical manifestation of turning to God alone, and the relationship between Him and His servants which allows no room for any intervention by anyone else.

“And spend on others, secretly and openly, out of what We provide for them.” (Verse 22)

This is also part of keeping together what should be united, and part of the fulfilment of the covenant made with God. It is given special mention because it is a bond between God’s servants which unites them in this life on the basis of faith. It purges the giver of stinginess, and purifies the recipient of grudge. It makes life in the Muslim community worthy of human beings who co-operate with, and look after, one another and who are honoured by God. The spending is meant to be in secret and in the open. When it is secret it preserves integrity, and spares people embarrassment. When it is open, it gives a motive to others to do the same, and it demonstrates the implementation of God’s law. Both ways carry importance and value in life.

“And who repel evil with good.” (Verse 22) What is meant here is that in their daily dealings with others, they reply to the evil done by others by doing what is good.

The verse, however, stresses the result, rather than the action leading to it. When an evil action is returned with something good, this has a dampening effect on the evil tendency in others, encouraging them to do good instead, and helping them to resist Satan’s promptings. Eventually, it repels the evil action and prevents it. Hence, the verse emphasizes this result and gives it prominence by way of encouraging people to reply to an evil action with a good one.

Moreover, there is a subtle reference here to returning evil with good only when this helps to prevent, rather than encourage evil. When evil is uncompromising, it must be overpowered. To return it with good action only emboldens it, making it more intransigent.

Besides, the prevention of evil by means of good action is feasible mostly in relations between equals. When the dispute is over faith, it is normally the case that arrogant aggressors and spreaders of corruption can only be dealt with by strong, decisive action. Qur’ānic directives then should be considered and implemented on the basis of a rational and objective study of every situation to determine the best course under the circumstances.

“Such will have the attainment of the [ultimate] abode: gardens of perpetual bliss, which they will enter together with the righteous from among their parents, their spouses and their offspring. The angels will come in to them from every gate, [saying]: ‘Peace be upon you, because you have persevered.’ Blessed indeed is the attainment of the [ultimate] abode.” (Verses 22-24) Such people possessing such qualities have a high position in heaven where they have their permanent abode. There they will be reunited with their righteous relatives, including their good parents, spouses, children and grandchildren. Everyone of these is admitted into heaven on the basis of their own good actions, because they deserve this goodly reward from God. But they are also blessed with reunion with the people they loved in the life of this world, which is another aspect of their happiness that enhances what they have in heaven.

In this great atmosphere of happy reunion, the angels take part in their reception and hospitality, constantly moving everywhere: “The angels will come in to them from every gate.” (Verse 23) The image given here is very real. It is as if we see the angels and hear them welcoming the believers, saying: “Peace be upon you, because you have persevered.’ Blessed indeed is the attainment of the [ultimate] abode.” (Verse 24) It is a great sight with people and angels meeting, greeting and honouring one another.

On the other side are the ones who are devoid of mind and insight, which means that they neither reflect on, nor see the truth. They are the opposite of the first group in every respect: “As for those who break their bond with God after it has been established, and cut asunder what God has bidden to be joined, and spread corruption on earth, the curse will be laid upon them; and theirs shall be an evil abode.” (Verse 25)

They break the covenant God has made with human nature in the first place and, in consequence, break every subsequent covenant. When the first bond is broken, all later ones established on its basis are also broken. A person who does not honour his commitment to God will never be true to any bond or covenant. Therefore, these people cut asunder whatever should be joined and remain united. This is expressed here in absolute terms so as to cover everything that comes under the same heading.

They also spread corruption on earth, which contrasts with the perseverance of the first group, their attending to prayers, charitable spending and repelling evil with good. Indeed spreading corruption on earth is the opposite of all these qualities, because abandoning any of them represents or encourages corruption.

Such people are cast away, with a curse laid upon them, which means that they are rejected and turned away. This contrasts with the honour given to the other group. Moreover, they will have an evil abode’, which is not specified because we know it as contrasting with the abode of the good who are in heaven.

This group are delighted with whatever comfort or pleasure they have in the life of this world, and as such, they do not aspire to the far superior happiness in the life to come. Yet it is God who determines what people have in this life. He gives either abundant or stinted provision, which means that He has the final say in both this present life and in the future life alike. Had such people sought the reward of the hereafter, God would not have deprived them of happiness in this life, when it is He who gives it to them in the first place: “God grants abundant sustenance, or gives it in scant measure, to whomever He wills. They [i.e. the unbelievers] rejoice in the life of this world, even though, compared to the life to come, the life of this world is nought but a fleeting pleasure.” (Verse 26)

We have already referred to the great difference between a person who knows that what has been bestowed from on high to the Prophet Muĥammad (peace be upon him) is the truth and one who is blind.

Now the sūrah speaks about the blind who do not see all the signs God has placed in the universe and who are not satisfied with the Qur’ān as a great sign. Hence they demand another miraculous sign. The sūrah mentions something of this earlier and comments by saying that the Prophet is only a warner, for miraculous signs rest with God. Now it mentions their demand anew, outlining the reasons that help one person to follow divine guidance and cause another to remain in error. It also paints a picture of hearts content with alertness of God’s presence. Such hearts do not worry or demand miracles in order to believe when they have the Qur’ān available to them.

For the Qur’ān can make mountains move and the earth split apart. With the Qur’ān, the dead can be addressed. This is sufficient to tell us about the power and authority of the Qur’ān. The sūrah concludes its discussion of those who ask for miracles by explaining to the believers that they hope for nothing. It draws their attention to the examples they see before them and to what, from time to time, befalls those who deny the truth.

The unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

Those who believe and do righteous deeds shall have happiness and a most beautiful final goal. Thus have We sent you to a community before whom other communities had passed away, so that you might recite to them what We have revealed to you. Yet they deny the Most Gracious. Say: ‘He is my Lord. There is no deity other than Him.

In Him have I placed my trust, and to Him shall I return.’ Even if there should be a Qur’ān by which mountains could be moved, or the earth cleft asunder, or the dead made to speak! For certain, God’s alone is the command in all things. Have they who believe not come to realize that, had God so willed, He would indeed have guided all mankind? As for the unbelievers, because of their misdeeds, calamity will always befall them or will fall close to their homes, until God’s promise is fulfilled. God never fails to fulfil His promise. Before your time, other messengers were derided, but for a while I gave rein to the unbelievers; but then I took them to task, and how terrible was My retribution.” (Verses 27-32)

The answer to their demand is that miracles are not what lead people to believe.

Faith has its solid foundation within the human soul. There are causes that lead to it, but these have to originate within the soul: “Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him.’“ (Verse 27) It is their turning to Him which makes them worthy of His guidance. It is clearly understood that those who do not turn to God are those who deserve to be left to go astray. This is indeed what happens to them. What matters, then, is one’s own heart and its being ready to receive God’s guidance. If so, it seeks it and appeals to God for it. Hearts which do not make any positive move to seek God’s guidance remain far removed from it.

This is followed by an image of believing hearts which enjoy a congenial atmosphere of reassurance, happiness and peace: “those who believe and whose hearts find comfort in the remembrance of God.” (Verse 28) They find comfort in their feeling that their bond with God is a real one, and that they are close to Him, secure with His support.

They are without worry, and worry is normally only generated when one is left alone or when one is unsure of one’s way. Such people understand God’s wisdom behind man’s creation, origin and destiny. They also find comfort in feeling secure against aggression, harm or evil, except as God wills for them. This is coupled with a resigned acceptance of whatever trial God wishes to test them with. They are reassured that God will always bestow on them His grace, giving them guidance, abundance and security in this life and in the life to come.

“It is indeed in the remembrance of God that people’s hearts find their comfort.” (Verse 28) Such comfort is a profound reality in the hearts of believers who deeply and truly feel the meaning of faith. They have a bond with God which they recognize. They cannot express the meaning of such a bond in words.

It touches their hearts, generating a feeling of happiness and reassurance that they do not stand alone in this universe. Whatever surrounds them is a friend, because it is all made by God under whose protection they live.

No one on earth is more miserable than those who are deprived of the blessing of a close relationship with God. Those who, having severed the most essential bond with their Creator, feel that they have no relationship with all around them are bound to suffer great misery. Who can be more wretched than one who does not realize why he has been created, or where he is heading, or why he suffers. Forlorn indeed is the one who goes about his life feeling isolated in an endless desert, having to strive without support, guidance or help.

In life we often experience moments which none can withstand unless we are certain of God’s support and protection, regardless of whatever resources of fortitude, perseverance and power may be at our command. There are moments in life that render all that useless. But such moments can be faced easily by those who find their comfort in God: “It is indeed in the remembrance of God that people’s hearts find their comfort.” (Verse 28)

Those who turn to God are reassured when they remember Him, and find fine welcome when they return to Him. This is the same as the outcome of their turning to Him in this life presenting their good deeds: “Those who believe and do righteous deeds shall have happiness and a most beautiful final goal.” (Verse 29) The Arabic term, ţūbā, which is used here for ‘happiness’ is chosen for its added connotations of greatness. Hence, their happiness is great, unending.

Conversely, those who demand a sign are those who have deprived themselves of the contentment, comfort and happiness of faith. They live in worry, and it is this anxiety that makes them demand miracles and signs. The sūrah then tells the Prophet that he is not the first messenger to preach the divine message to his people. This means that they should not find the matter too strange. Before them there were numerous communities and many messengers. If they persist with their rejection of the divine faith, you, the Prophet, should continue to follow your own way, putting your trust in God alone: “Thus have We sent you to a community before whom other communities had passed away, so that you might recite to them what We have revealed to you. Yet they deny the Most Gracious. Say: ‘He is my Lord. There is no deity other than Him.

In Him have I placed my trust, and to Him shall I return.’“ (Verse 30)

What is extremely odd is that they refuse to believe in God, the Most Gracious, in the remembrance of whose mercy people find inner comfort and contentedness.

God’s Messenger is being told that all his task requires is that he read to them what God has revealed to him. This is the purpose for which God has given him this message. If they persist in rejecting it, he has to make it clear to them that he places his trust in God alone, and that he turns to Him, seeking help from no one else.

The task the Prophet is sent to accomplish is to recite this remarkable Qur’ān to them. Had there been a divine writ with which mountains move, or the earth split asunder, or the dead made to speak, this Qur’ān would have had the necessary characteristics to achieve such supernatural phenomena. But this Qur’ān is meant to address the living who are accountable for their deeds. If they will not respond, then the believers may despair of their ever turning to God and submitting to Him. They should leave them alone until God’s threat to the unbelievers has come true: “Even if there should be a Qur’ān by which mountains could be moved, or the earth cleft asunder, or the dead made to speak! For certain, God’s alone is the command in all things. Have they who believe not come to realize that, had God so willed, He would indeed have guided all mankind? As for the unbelievers, because of their misdeeds, calamity will always befall them or will fall close to their homes, until God’s promise is fulfilled. God never fails to fulfil His promise.” (Verse 31)

The Qur’ān has done with those who received it and moulded themselves according to its teachings much more than moving mountains, cleaving the earth asunder or making the dead speak. In fact the miracles it achieved in and with these souls are much greater and more far-reaching in their effects on human life and indeed on the earth itself. Islam and Muslims have not only changed the course of history so often, but they have also changed all that is on the face of the earth.

The very nature of the Qur’ān, its address and expression, its treatment of its subject matter, the truth it outlines and its effect have overwhelming and penetrating power. This power is felt by everyone who appreciates and understands what is being said. Those who moulded themselves in accordance with its teachings moved what is more deeply entrenched than mountains, which is the history of nations and communities. They cut asunder what is far more solid than the earth, which is inflexible thought and rigid tradition. They were able to send life into what was more lifeless than the dead, which is communities that had been suffering under a long history of despotism. If we look at the change that was brought about in the life of the Arabs, and their complete and far-reaching transformation, with no apparent cause other than the effect of the Qur’ān and its method of remoulding hearts and souls, we realize that it is far greater than moving mountains, splitting the earth apart and sending life into what is dead.

“God’s alone is the command in all things.” (Verse 31) It is He who chooses what to do and the tools for the situation. If after the revelation of the Qur’ān there remain people who are not touched by it, the believers should give up trying to inspire life into such hearts. They should leave the whole matter to God. Had He so wished, He would have created all people with a single tendency to believe in Him, just as He did with the angels. Alternatively, He would have brought about something that would force them to believe. But He has not willed either scenario, because He has created man to fulfil a particular task, and He — limitless is He in His glory — knows that its fulfilment requires that man is created with both tendencies: “Have they who believe not come to realize that, had God so willed, He would indeed have guided all mankind?” (Verse 31) The believers, then, should leave them to God.

However, some disaster may befall them, causing them great harm and killing whoever is doomed to destruction: “As for the unbelievers, because of their misdeeds, calamity will always befall them or will fall close to their homes.” (Verse 31) When it does, they are left in fear that a similar one may follow, destroying them altogether. It may touch certain hearts and give them life.

This may continue “until God’s promise is fulfilled.” (Verse 31) This is a reference to the promise God has given. He has delayed their judgement until that time. “God never fails to fulfil His promise.” (Verse 31) It will certainly be fulfilled and they will receive whatever they have been promised.

Examples are many, and the fate of earlier communities should provide a lesson to be acted upon before it is too late. “Before your time, other messengers were derided, but for a while I gave rein to the unbelievers; but then I took them to task, and how terrible was My retribution.” (Verse 32) This last sentence may be read as a question, but it is rhetorical requiring no answer. For such punishment was the subject of discussion for many generations.

The second point discussed here is that of the partners people associate with God.

The issue was also discussed in the first part of the sūrah. It is raised here in the form of a sarcastic question which compares such alleged partners with God who deals with every soul and rewards it for what it earns in this life. The scene is concluded with a description of the suffering those who invent this fallacy are certain to endure in this life and the greater suffering they will meet in the hereafter. This contrasts with the security and blessings awaiting the righteous: “Is, then, He who stands over every soul [and knows] all that it does [like any other]? Yet they ascribe partners to God. Say:

Name them. Would you tell Him of anything on earth which He does not know; or are these merely empty words?’ Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide. They shall endure suffering in the life of this world, but, truly, their suffering in the life to come will be harder still, and they will have none to shield them from God. Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire.” (Verses 33-35)

God, limitless is He in His glory, watches all souls, has power over them all in every situation and knows what every one of them does in public or private. The Qur’ān, in its inimitable style, describes this in a very vivid way so that we see all this for ourselves, overwhelmed with awe: “Is, then, He who stands over every soul [and knows] all that it does [like any other]?” (Verse 33) Now who is this watcher? It is God Himself? What soul will not feel fear to the bottom of its heart? Yet the description is real. The sūrah uses a rather physical image because human beings are more influenced by material than abstract matters.

If the situation is such, how come they associate partners with God? Their attitude appears here peculiarly odd. “Yet they ascribe partners to God.” (Verse 33) Yes, indeed! They ascribe partners to God Almighty who deals with every soul according to what it has earned. None and nothing escapes His watchful eye.

“Say: ‘Name them.’“ (Verse 33) They are unrecognizable entities. They may have names, but the sūrah treats them like entities with no name.

“Would you tell Him of anything on earth which He does not know!” (Verse 33) This is particularly sarcastic. Are you, human beings, aware of something which God does not know? Do you know of earth deities unknown to God? They dare not make such a claim, yet they practically say as much when they claim that such deities exist while God asserts that there are none.

“Or are these merely empty words?” which have no real significance? Is the question of God’s existence so trivial that people approach it in jest, using words that are uttered without meaning or significance?

All this ridicule comes to an end with a decisive statement that puts the issues involved very clearly: “Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide.” (Verse 33) The real issue, then, is that these people denied God, ignoring all evidence in support of faith, and choosing not to see God’s guidance. Thus God’s law operates against them, whilst their own souls persuade them that they are right and that their schemes against the advocates of faith is right and fair.

All this turns them away from the path that leads to the truth. A person who, by the operation of God’s law, goes astray because he has chosen error over divine guidance will have none to guide him. God’s law operates when the causes for its operation come together.

The natural goal for such blind hearts means their suffering: “They shall endure suffering in the life of this world.” (Verse 34) A calamity may befall them during their lifetime, or it may strike close to them causing a great deal of apprehension, anxiety and fear. In fact, hearts that are devoid of the comfort and reassurance generated by faith, and do not recognize the presence of divine wisdom behind every event they face are indeed suffering. However, “truly, their suffering in the life to come will be harder still.” (Verse 34) The suffering here is left undefined so that there is no limit to how we imagine it to be. “They will have none to shield them from God.” (Verse 34) No one will extend them any protection against whatever punishment God inflicts on them.

On the other side stand those who are God-fearing. The word chosen here to describe them, al-muttaqūn, is derived from the same root as wāq, i.e. ‘protector’, and is used here to express the fact that the unbelievers stand without protection against God’s punishment. The God-fearing actually protect themselves with their faith and righteousness against all suffering and punishment. In addition the promise given to them to be in heaven is fulfilled: “Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God.” (Verse 35) That is an abode of perfect and complete comfort, where both shade and fruit are everlasting. It is an image that gives hearts comfort and reassurance, and which contrasts with the hardship and suffering of the unbelievers.

But the suffering on one side and the happiness of heaven on the other are the right and proper destiny of both groups: “Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire.” (Verse 35)

The main themes of this sūrah are those of revelation and God’s oneness. Speaking of the two together, the sūrah mentions the attitude of the people of earlier revelations towards the Qur’ān and the Prophet, making it clear to the Prophet that the revelations he has received from on high constitute the final judgement on what earlier revelations included. It is indeed the final word which includes whatever God wants to remain applicable of the divine faith preached by all His messengers. It omits what God wants to be omitted, because its purpose, which is known to God, has been served. The Prophet, then, must stick to what God has revealed to Him. He must not follow the desires of those who follow earlier revelations, or those who are generally known as the ‘People of the Book’, in any matter, whether serious or otherwise. As for those who require him to produce a sign, they should be told that signs are given only when God wills them to be given. The Prophet’s task is only to convey his message.

Those to whom We have given revelations rejoice at what has been bestowed on you from on high, but among different factions there are some who deny part of it. Say: I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’ Thus have We revealed it, a code of judgement in the Arabic tongue. If you should follow their desires after all the knowledge you have been given, you shall have none to protect or shield you from God. We have indeed sent messengers before you and given them wives and offspring. Yet no messenger could produce a miracle except by God’s permission. Every age has had its revelation.

God annuls or confirms what He pleases. With Him is the source of all revelation.

Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning. (Verses 36-40)

Those among the people of earlier revelations who are sincere in following their faith will find in the Qur’ān an endorsement of the basic rules of the faith built on God’s oneness, an acknowledgement of the truth of the earlier religions and their books, a serious consideration of these faiths coupled with deep respect, and also a sincere perception of the bond which unites all those who believe in God. Hence, they rejoice and believe. This rejoicing is experienced by sincere hearts, for it is the uniting of truth, providing a strengthened belief that all God’s revelations are true and are endorsed by the new divine message.

“But among different factions there are some who deny part of it.” (Verse 36) The factions referred to here could be found among the people of earlier revelations and also the idolaters. The sūrah does not mention which part they deny, because the purpose here is just to state the fact that they challenge the truth of this new revelation by denying parts of it: “Say: ‘I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’“ (Verse 36) He alone is the One to be worshipped, and in whom we call on people to believe, and to whom we all return.

The Prophet is ordered to declare this approach when he confronts anyone who denies a part of his book, the Qur’ān. He should declare his firm belief in the whole book revealed to him by his Lord, whether the people of earlier revelations rejoice at it or deny parts of it. The reason is that what has been revealed to him is the final arbiter, expressed in Arabic, his language which he knows well. Since the Qur’ān is God’s final word on faith, all reference should be made to it only: “Thus have We revealed it, a code of judgement in the Arabic tongue.” (Verse 37)

“If you should follow their desires after all the knowledge you have been given, you shall have none to protect or shield you from God.” (Verse 37) What has been given to you is the true knowledge. Whatever the different factions say is no more than the expression of their desires which have no basis in true knowledge or established fact.

This warning addressed to God’s Messenger is the clearest expression of this fact. It is one whereby deviation is not tolerated, not even by the Prophet. Far be it from the Prophet to deviate from it in any way.

Anyone who objects to the fact that God’s Messenger is a human being should remember that all past messengers were human beings as well: “We have indeed sent messengers before you and given them wives and offspring.” (Verse 38) If the objection has something to do with him not producing a physical miracle, then that is something over which he has no control. It is determined by God: “Yet no messenger could produce a miracle except by God’s permission.” (Verse 38) He determines this when He wills and according to His wisdom. If there are differences in the details of what is revealed to the Prophet Muĥammad and the revelations given earlier, these differences are due to the fact that every period of time has a suitable book. The Qur’ān is the final one to be revealed by God: “Every age has had its revelation. God annuls or confirms what He pleases. With Him is the source of all revelation.” (Verses 38-39) He annuls what has served its purpose and confirms what is of benefit. He has His original decree which contains all that is confirmed or annulled. He is the One who has sent down His revelations and He does with it what He pleases, in accordance with His wisdom.

His will is always done.

Whether God inflicts any of His threats upon them during the Prophet’s lifetime or causes him to die before that, the fact of the matter remains the same. The nature of the message and the nature of Godhead remain the same: “Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning.” (Verse 40) This clear and decisive directive illustrates the nature of the message and the role of its advocates.

Such advocates are required to fulfil their role, as it may be at every stage. They are not responsible for reaching any goal other than that determined by God. It is not for them to precipitate the attainment of any goal. They should never entertain any thought of failure when they see that their efforts have not attained power in the land. They are merely advocates of a message, and they should never go beyond this advocacy role.

God’s might is clearly seen in everything around us. When strong and affluent communities deny God, allow corruption to spread and claim that they make their own affluence, God’s hand begins to reduce their power, wealth and general standing. They are confined to a limited stretch of land after having had an extended area of rule and influence. When God determines that such communities shrink in their power and area, His rule is carried out, with no power able to stand in its way:

“Do they not see how We gradually reduce the land from its outlying borders? When God judges, there is no power that could repel His judgement. He is swift in reckoning.” (Verse 41)

Those unbelievers in Arabia are not stronger or more powerful in their scheming than the communities which lived before them. Yet those were smitten by God who is more powerful and more elaborate in His planning: “Those who lived before them also schemed, but God is the master of all scheming. He knows what is earned by every soul. The unbelievers will in time come to know who will attain the ultimate abode.” (Verse 42)

The sūrah concludes by mentioning the fact that the unbelievers deny God’s message given to the Prophet Muĥammad (peace be upon him). Its opening confirms the truth of his message. Thus the beginning and the end address the same point.

God’s testimony is called for, and it is certainly sufficient. After all, He has absolute knowledge of this book, or divine writ, and of all other revealed books: “The unbelievers say: ‘You are no messenger of God.’ Say: ‘God is sufficient as a witness between me and you, and so are those who have true knowledge of the Book.” (Verse 43)

Thus ends the sūrah which has taken us along a trip to discover the great horizons of the universe and to show us some of the inner aspects of the human soul. It makes profound and lasting impressions on our hearts and minds, leaving the final testimony to God, which is made at both the beginning and the end. It is a testimony to put an end to all arguments.

The sūrah draws clear outlines of the Islamic faith, following the Qur’ānic method of explaining its principles. It could be said that we should have dwelt on these aspects of the Islamic faith as they are mentioned in the sūrah. However, we have chosen instead not to interrupt the flow of the Qur’ānic theme in this sūrah, leaving such discussion to the end.

The opening of the sūrah and the issues it discusses, as well as a number of directives it contains point clearly to the fact that it is a Makkan revelation. It certainly was not revealed in Madinah as some reports indicate. In fact it was revealed at a time when the unbelievers’ attitude was hardened, manifesting itself in outright rejection of the Islamic message, throwing challenges at the Prophet, demanding that he produce miracles and other signs, and precipitating God’s punishment against which he warned them. This required a clear statement which aimed at strengthening the Prophet and his Companions so that they held on to what God had revealed, disregarding all opposition. They were to care little for all the false accusations levelled at them and the challenges put to them. They were to feel themselves as having the upper hand since they were following the truth, able to turn to God alone for support, and declare His oneness as the only Lord of the universe. They were to believe their faith as truth, no matter how vehemently it was denied or rejected by the unbelievers and the idolaters. The sūrah also puts some irrefutable evidence supporting this truth to the idolaters, which they could witness in the universe around them, within themselves, as also in the events of human history. All these aspects are grouped together and utilized in such a way as to make a profound address to the human mind.

Here are some of the verses stressing the fact that this revealed book, i.e. the Qur’ān, represents the truth, and that rejecting it altogether, denying its truth, or giving a slow response to its appeal does not change this great fact:

These are verses of the Book. That which is revealed to you by your Lord is the truth, yet most people will not believe. (Verse 1)

They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time. Your Lord always extends forgiveness to people despite their wrongdoing. Your Lord is certainly severe in retribution. Yet the unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ But you are only a warner. Every community have [their] guide. (Verses 6-7)

To Him is due the prayer aiming at the Truth. Those whom people invoke beside God cannot respond to them in any way. They are just like a man who stretches his open hands towards water, [hoping) that it will come to his mouth; but it will never reach it. The prayer of those without faith is nothing but wandering in grievous error.

(Verse 14)

Thus does God illustrate truth and falsehood. The scum is cast away, while that which is of benefit to mankind abides on earth. Thus does God set forth His parables. (Verse 17)

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind. (Verse 19)

The unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?

Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.’ (Verses 27-28)

Thus have We sent you to a community before whom other communities had passed away, so that you might recite to them what We have revealed to you. Yet they deny the Most Gracious. Say: ‘He is my Lord. There is no deity other than Him. In Him have I placed my trust, and to Him shall I return.’ (Verse 30)

Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire. (Verse 35)

Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning. (Verse 40)

The unbelievers say: ‘You are no messenger of God.’ Say: ‘God is sufficient as a witness between me and you, and so are those who have true knowledge of the Book.’ (Verse 43)

In all these verses we can clearly discern the nature of the confrontation that the idolaters used to challenge the Prophet and the Qur’ān. We also see in this challenge and the divine directives on how to respond to it the nature of the times when this sūrah was revealed.

A main feature of the divine instructions to God’s Messenger is that he should face all the opposition, challenges, denunciations and difficulties thrown in his face by declaring the truth of his message in full. This means that he must declare in all clarity that there is no deity other than God, the only Lord in the universe, the Almighty who must be worshipped alone without associating any partners with Him. All people will inevitably return to Him for judgement, when they will either be admitted into heaven or thrown in hell. These are the basic truths which the unbelievers denied and challenged the Prophet over. He is further instructed not to follow their desires, or seek compromises with them that require that any part of these truths be concealed, suppressed or delayed. In fact the Prophet is warned that God’s punishment will apply to him also if he follows their desires in this respect, after all the clear knowledge that has been given to him.

This main feature clearly shows that the advocates of the Islamic message cannot deviate from the nature of the message and its method of advocacy. They must also declare the basic truths of the Islamic faith without hesitation, suppressing nothing and delaying nothing. The first of these essential truths is that all Godhead and Lordship in the universe belong to God alone. Hence, all submission must be to Him.

He is the One to be obeyed in all matters. This truth must be declared, no matter what sort of opposition it meets nor how stiff the unbelievers’ resistance is. Even in the face of hardship and persecution, its advocates must declare it complete. It is not for them to decide that part of this truth should be put aside, or temporarily suppressed, because tyrants dislike it or persecute those who advocate it, or turn away from the faith on its account. None of these considerations permit advocates of the Islamic message to change its strategy, starting, for example, with matters of worship or moral values, good manners or spiritual considerations. It may appear that such a course is preferable in order to avoid the wrath of tyrants but that would be a grave mistake. For advocates of the Islamic message must at all times declare God’s oneness and Lordship over the whole universe, and that all submission and obedience belong to God alone.

This is the proper way to advocate the Islamic faith, as God wants it to be done. It is the strategy followed by the Prophet Muĥammad (peace be upon him), as he was instructed by God. No advocate of Islam can abandon this strategy, or change its method of action. After all, the Islamic faith is God’s message and He looks after it.

He provides sufficient support for its advocates, and He is always able to protect them against tyrants.

The Qur’ānic method of calling people to Islam brings together the Qur’ān, God’s book which we recite, and the open book of the universe. The whole universe, with all the evidence it provides of God’s power and elaborate planning, is a source of inspiration for mankind. Combined with these two books is the record of human history which also contains countless proofs of God’s power and planning. Human beings are shown all these, as the address is made to their minds, hearts and feelings all at the same time.

This sūrah contains numerous examples from the pages of the book of the universe as it addresses the whole human entity. Here are just some of them:

Alif. Lām. Mīm. Rā. These are verses of the Book. That which is revealed to you by your Lord is the truth, yet most people will not believe. It is God who raised the heavens without any support that you could see, and established Himself on the Throne. And He it is who has made the sun and the moon subservient [to His laws], each pursuing its course for a set term. He ordains all things. He makes plain His revelations so that you may firmly believe that you will certainly be meeting your Lord. It is He who has spread out the earth and placed upon it firm mountains and rivers, and created on it two sexes of every type of fruit, and caused the night to cover the day. In all these there are signs for people who think. And there are on earth adjoining tracts of land; and vineyards, and fields of grains and date palms, growing in clusters or non-clustered. [All] are irrigated by the same water; yet some of them are favoured above others with regard to the food [they provide]. In all this there are signs for people who use their reason. (Verses 1-4)

The sūrah includes all these scenes so that the whole universe becomes a witness giving proof of God’s power of creation, origination, and design, according to an elaborate plan. It then wonders at people who see all this evidence but who nonetheless find it difficult to believe in resurrection and a new creation. They deny God’s revelations because what He reveals states very clearly this truth which should be felt to be so close at hand, considering God’s limitless power which produced these marvellous scenes of creation.

But if you are amazed, amazing, too, is their saying: ‘What! After we have become dust, shall we be raised [to life] in a new act of creation?’ These are the ones who deny their Lord. They are the ones who carry their own shackles around their necks; and they are the ones who are destined for the fire wherein they will abide. (Verse 5)

It is He who displays before you the lightning, giving rise to both fear and hope, and originates the heavy clouds. And the thunder extols His limitless glory and praises Him, and so do the angels, in awe of Him. He hurls the thunderbolts to smite with them whom He wills. (Verses 12-13)

This scene of universal phenomena enhances the feeling of amazement at people who continue to argue about God, associating partners with Him when they can see the results of His power and Lordship, as well as the submission of the universe to Him. All this proves that He controls all matters in the universe. No one else has similar power to create, plan or control:

Yet they stubbornly argue about God. His might is both stern and wise. To Him is due the prayer aiming at the Truth. Those whom people invoke beside God cannot respond to them in any way. They are just like a man who stretches his open hands towards water, [hoping] that it will come to his mouth; but it will never reach it. The prayer of those without faith is nothing but wandering in grievous error. To God prostrate themselves, willingly or unwillingly, all those who are in the heavens and on earth, as do their very shadows, morning and evening. Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: ‘Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’ (Verses 13-16)

The whole universe is thus turned into a great exhibition proving God’s power and pointing out what should motivate people to accept the faith. It addresses human nature with profound logic, and addresses the whole human being with all its faculties of perception and understanding. This is all done in perfect harmony.

To the great book of the universe is added a few pages of human history, together with the visible effects of God’s power, control of the universe and His elaborate planning of human life:

They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time. (Verse 6)

God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

God grants abundant sustenance, or gives it in scant measure, to whomever He wills.

They [i.e. the unbelievers] rejoice in the life of this world, even though, compared to the life to come, the life of this world is nought but a fleeting pleasure. (Verse 26)

As for the unbelievers, because of their misdeeds, calamity will always befall them or will fall close to their homes, until God’s promise is fulfilled. God never fails to fulfil His promise. Before your time, other messengers were derided, but for a while I gave rein to the unbelievers; but then I took them to task, and how terrible was My retribution. (Verses 31-32)

Do they not see how We gradually reduce the land from its outlying borders? When God judges, there is no power that could repel His judgement. He is swift in reckoning. Those who lived before them also schemed, but God is the master of all scheming. He knows what is earned by every soul. The unbelievers will in time come to know who will attain the ultimate abode. (Verses 41-42)

The Qur’ān must always be the book to which advocates of Islam turn for guidance, before turning to any other source. It is from the Qur’ān that they must learn how to call on people to believe, and how to awaken their hearts and bring inactive souls back to life. The Qur’ān is a revelation sent down by God, the Creator of man who knows his nature, how he is influenced and in what way he reacts. We have already said that advocates of the Islamic faith should follow the strategy laid down by God, starting with making the truth plain concerning God, His oneness, Lordship over all the worlds, sovereignty and power. Similarly, they must seek to open people’s hearts to the message of truth by following the method of the Qur’ān in making people truly aware of their Lord. This is the best way to make people recognize that all submission must be to God alone, the true Lord who controls the whole universe.

The Qur’ān takes great care to show in the clearest of terms the nature of the message and the nature of God’s Messenger. It does so in order to establish for people who their true Lord is, and to remove any trace of polytheism from their minds. There were in the past many instances of deviation from this proper concept, among the people of earlier revelations, which led to confusion between the nature of Godhead and the nature of prophethood. The clearest example was among the Christians who added to Jesus (peace be upon him) divine qualities and qualities of Lordship that belong to God alone. As a result, the followers of different churches became involved in a maze of conflict that was contrary to the truth.

But the Christians were not the only ones whose beliefs were so confused. All pagan communities were similarly involved in such endless confusion, producing concepts that assign mysterious qualities to prophethood, or link it with magic, or clairvoyance, or with contacts with spirits and the jinn.

Many of these concepts found their way into the beliefs of the pagan Arabs. Hence some of them used to demand that the Prophet tell them about things beyond the reach of human knowledge. Some demanded that he should produce some physical miracles. They also accused him of being a sorcerer, or a madman who had contacts with the jinn, while some suggested that he should have an angel supporting what he said. The fact is that all such suggestions, demands, accusations and challenges thrown at him had their roots in the pagan concepts of the nature of prophethood and prophets in general.

The Qur’ān puts the truth of this concept in a most lucid way, outlining the nature of the message and the messenger who received it from God and conveyed it to mankind. It also outlines the unique nature of Godhead in which no other being has the slightest share, and the nature of servitude that applies to all creatures, including God’s messengers and prophets. They too were human beings who had no divine qualities whatsoever, and had no contact with the jinn or with the world of magic.

They only received revelations from God. Beyond that, they had no power to produce any supernatural miracle, except by God’s will. They were chosen for a certain task while they retained their human nature and their status as God’s servants.

The sūrah includes several examples clarifying the nature of prophethood and the message given to the Prophet Muĥammad (peace be upon him). These examples serve to purge people’s minds of all traces of paganism and the legends that distorted the beliefs of people who had earlier received divine revelations, leading them to a new form of paganism and a new set of legends and superstitions.

This clarification does not come in the form of an intellectual argument or a philosophical or metaphysical thesis. Instead, it provides support to believers implementing a practical method of action that stood up to the challenges of the unbelievers:

Yet the unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ But you are only a warner. Every community have [their] guide. (Verse 7)

The unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him.’ (Verse 27)

Thus have We sent you to a community before whom other communities had passed away, so that you might recite to them what We have revealed to you. Yet they deny the Most Gracious. Say: ‘He is my Lord. There is no deity other than Him. In Him have I placed my trust, and to Him shall I return.’ (Verse 30)

We have indeed sent messengers before you and given them wives and offspring. Yet no messenger could produce a miracle except by God’s permission. Every age has had its revelation. (Verse 38)

Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning. (Verse 40)

These verses lucidly sum up the nature of the message and the role of God’s Messenger. He is only sent to warn mankind. His task is to convey his message, and all that he has to do is to recite to people the revelations he receives. It is not for him to produce any miracle, except by God’s will. Beyond that he is only God’s servant, to whom he will definitely return. As a human being, he gets married and begets children, and lives as a human being in all respects. He practises his servitude to God in all aspects and all situations.

With such clarity all confused beliefs, superstitions and erroneous concepts concerning the nature of prophethood are completely removed. The faith remains pure, admitting nothing of the muddled concepts advanced by different churches and pagan beliefs. In fact such confused concepts reduced Christianity after its first century to pagan status, while it was preached by Jesus Christ as a divine faith, assigning to him no more than the status of a good human servant of God who could not produce a miracle except by God’s permission.

Before we conclude our remarks on this question we should reflect a little on a point clearly stated in the verse that says: “Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning.” (Verse 40) This is said to the Prophet (peace be upon him), God’s Messenger who received His revelations and was commanded to address people and call on them to believe in the Islamic faith. In a nutshell, this statement means that what becomes of this faith and message has nothing to do with him. Nothing of it is his concern. His task is to deliver his message complete. Guiding people to accept it is not his task. Guidance is provided by God alone. Whether God fulfils part of what He has promised him with regard to the fate of those people or his term in this life comes to an end before that, the nature of his task remains the same: he has only to deliver his message. The reckoning and the determination of their fate are left to God. Nothing sums up more clearly the role of the advocates of Islam and the task they are called on to perform. The outcome concerning this faith, and indeed everything else, is determined by God alone.

This should teach the advocates of Islam to recognize their limits and remain within them. They cannot precipitate results and fates. They must not try to hasten people’s acceptance of the faith, or urge the immediate fulfilment of God’s promise to those who follow His guidance or His warning to those who reject His message.

They cannot say, ‘we have been calling on people, explaining the true faith, for a long time, but only a few people have responded positively,’ or that ‘we have been patient for so long, but God has not punished the oppressors during our lives’. Their task is advocacy. How God deals with people in this life or in the life to come is not of any concern to His servants; it is His own affair. Hence, knowing our limits as God’s servants and acknowledging our servitude to Him mean that we leave it all entirely to Him to determine as He pleases.

This sūrah was revealed in Makkah. Hence, the Prophet’s task is confined to the delivery of the message. Striving for God’s cause, or jihād, had not yet been made a duty. The Prophet was later commanded to follow the delivery of the message with jihād. This is something we have to understand with regard to the practical nature of this religion. Its statements have their progressive nature, moving forward to match the progress of the message and to suit and direct its development. This is often overlooked by writers on Islam in our time. Such writers concentrate on their research without looking at the progress. Hence they do not relate texts to their time of revelation and the practical situation in which they were revealed.

Many are the people who read a statement like this one, “your duty is only to deliver your message: it is for Us to do the reckoning,” and deduce from it that the task of Islamic advocates is merely to convey the message. Once they have delivered it and put it before people, they then consider their task complete. As for striving for God’s cause, or jihād, I really do not know whether it has a place in their perspective.

Many others read the same statement and restrict the domain of jihād, without abrogating it altogether. They hardly remember that this is a text revealed in Makkah. Nor do they relate Qur’ānic texts to the progress of the Islamic message and the stage of its advocacy. This shows their lack of understanding of the practical nature of this religion. They simply read it in books and texts. This religion is never fully understood by those who sit idly without taking practical steps to advocate it. It is not a religion for the idle.

Nevertheless, delivering the message remains the basis of the task of God’s Messenger, and also the task of those who follow his example in advocating his message. Indeed to deliver God’s message is the first stage of jihād. It must, however, be approached in the right way, so that it is directed at explaining the basic truths of the faith before its details. This means that it should aim, first of all, to establish that Godhead, Lordship and Sovereignty belong to God alone, and that people must submit themselves to God and abandon all submission to anyone else. When this is done, the un-Islamic society in which they live will take a stand against advocates of the Islamic faith. It first turns a deaf ear, and then challenges them. It then starts to subject them to oppression and iron-fist tactics. Therefore, the next stage of striving, or jihād, follows as a natural progression from the proper delivery of God’s message:

“Thus have We set up against every prophet enemies from among hardened sinners. Yet none can give guidance and effective support as your Lord does.” (25: 31)

Such is the way, and it is the only true way.

An important feature of this sūrah is that it states the final word concerning the relation between a human being’s attitude and action on the one hand and his fate and destiny on the other. It makes it clear that people’s conditions are determined by what they do for and by themselves. At the same time, it states that every event takes place by God’s will. The sūrah includes several statements which are relevant to this point. They are sufficient to make the Islamic concept of this very serious issue abundantly clear. Here are just a few such examples:

Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it.

Besides Him, they have none to protect them. (Verse 11)

For those who respond to their Lord is a rich reward. As for those who do not respond to Him, should they have all that the earth contains, and twice as much, they would gladly offer it for their ransom. Theirs shall be an awful reckoning, and hell shall be their abode, an evil resting place! (Verse 18)

God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

(Verses 27-28)

Have they who believe not come to realize that, had God so willed, He would indeed have guided all mankind? (Verse 31)

Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide.

(Verse 33)

The first of these verses clearly states that God’s will to change the lot of any community depends on, and is fulfilled through, what this community does for itself and how it changes its behaviour and actions both in attitude and practice. When a community changes their direction and actions, God changes their lot on that basis.

Should their new situation require that misfortune befall them, God’s will is done and nothing can stop it. There is no one to protect them from it. They will never find anyone to give them support against God.

On the other hand, if they respond to their Lord, and change their situation, God will give them what is best, ensuring that they receive it in the life of this world, or in the life to come, or in both. On the other hand, when their response is negative, God will cause misfortune to befall them, and will put them to severe reckoning on the Day of Judgement. No ransom will buy their release from God’s punishment, should they return to Him without having responded to His message in this life. It is clear from the second text quoted above that the nature of people’s response depends on the direction they choose for themselves and the actions they perform. God’s will is fulfilled through both their attitude and action.

The third text begins with a statement asserting God’s free-will to let anyone go astray, but this is followed by saying that God “guides to Himself those who turn to Him.” This is a definite statement that God gives His guidance to anyone who turns to Him. This shows that God lets go astray only those who do not respond to Him.

He never denies His guidance to anyone who turns or responds to Him. This is in line with His promise in another sūrah: “Those who strive hard in Our cause We shall certainly guide to paths that lead to Us.” (29: 69) Thus both guidance and straying away from it are the outcome of God’s will as it affects His servants. His will is done through people’s own actions and what they choose for themselves, responding to their Lord or turning away from Him.

The fourth text states that God could have guided all people, had He so willed. In light of all the texts, it is clear that what this means is that God could have created all people with the same propensity to accept His guidance, or He could have forced them to follow it. But He has willed to create them in their present nature, with their dual susceptibility to either follow His guidance or go astray. It is not His will to force them either to follow guidance or to go astray — far be it for Him to force anyone to stray. He has made His will dependent on their response to the pointers to His guidance and the evidence supporting faith.

The last of these texts states that the unbelievers have turned away from the right path and that their foul devices are made to appear fair to them. Taking such a statement on its own has led to the well-known argument in Islamic history about man’s free-will and predestination. But when this text is taken together with all relevant texts, the complete concept becomes clear. We then realize that such foul devices and turning away from guidance are the result of people’s negative response to God’s call and their denial of the faith. Indeed the unbelievers reject the faith, and this leads to the operation of God’s will so that their foul devices are made to acquire a fair appearance, and so they are turned away from the right path.

A final word is needed to clarify this point concerning which there is much controversy in all religions. The direction people choose to follow does not, by itself, bring about their fate. Fate is an event which is brought about by an act of God’s will.

Indeed every event that takes place in the universe is caused by a separate act which puts God’s will into effect: “We have created everything in due measure and proportion.” (54: 49) There is no mechanism in the system of the whole universe, nor is there any set of causes that lead inevitably to certain results. Both cause and effect are of God’s creation, and they are created in due measure. What direction people choose for themselves allows God’s will to operate in a manner that fits this direction. As for the actual working of God’s will and the practical effects that depend on it, these are fulfilled by a special act for every event: “With Him everything has its definite measure.” (Verse 8)

This concept, as we said earlier, increases the responsibility of human beings in as much as it shows the honourable position God has assigned to man in the system of the universe. Man is the only creature whose action and direction lead to the fulfilment of His will in a certain way. This is a heavy responsibility and a great honour.

This sūrah provides the final word on the fact that rejecting God’s religion and giving a negative response to the truth embodied in this faith is evidence of human nature going awry and the malfunctioning of its receptive system. No sound human nature, without any corrupting or distorting influences, would hesitate to respond positively to the truth, choosing submission to God, when it is presented so clearly, as it is in the Qur’ān. Deep inside, human nature knows this truth and accepts it. It is only turned away from it when a person has something that makes him choose for himself an option other than faith and its true guidance. He thus makes himself deserving of error and thereby incurs God’s punishment. This is what God says in another sūrah: “I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them.” (7:146)

In the present sūrah we have a number of similar verses which indicate the nature of unbelief, making it clear that it is nothing other than blindness of the heart.

Indeed, the mere acceptance of the truth and the following of God’s guidance indicate that human nature is no longer blind. Indeed there are enough pointers and indicators everywhere in the universe which show the truth clearly to those who think and use their reason.

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind: those who are true to their bond with God and never break their covenant; and who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning; who remain patient in adversity seeking the countenance of their Lord, and attend to their prayers, and spend on others, secretly and openly, out of what We provide for them, and who repel evil with good. Such will have the attainment of the [ultimate] abode. (Verses 19-22)

The unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

Those who believe and do righteous deeds shall have happiness and a most beautiful final goal.’ (Verses 27-29)

It is He who has spread out the earth and placed upon it firm mountains and rivers, and created on it two sexes of every type of fruit, and caused the night to cover the day. In all these there are signs for people who think. And there are on earth adjoining tracts of land; and vineyards, and fields of grains and date palms, growing in clusters or non-clustered. [All] are irrigated by the same water; yet some of them are favoured above others with regard to the food [they provide]. In all this there are signs for people who use their reason. (Verses 3-4)

Here we have a clear statement indicating that those who do not respond to the truth are, as God Himself testifies, blind, and that they neither think nor use their reason. Those who respond to the truth are the ones endowed with understanding.

These find a heartfelt comfort in remembering God. They relate to what they, deep at heart, know to be the truth, finding in it comfort and reassurance.

In fact we find confirmation of this fact in everyone who turns away from the truth, embodied in the divine faith, which is contained in its full and complete form in the message of Muĥammad (peace be upon him). Such people have defective and distorted natures. They suffer from the malfunctioning of their best receptors. Hence they do not react to the message presented by the whole universe as it praises God and testifies to His oneness, ability and inimitably elaborate planning.

Since those who do not believe in this truth are blind, as confirmed by God, then no Muslim who claims to believe in God’s Messenger and accepts that the Qur’ān is God’s revelation can follow the lead of a blind person in any matter of importance in life. This particularly applies to matters that relate to the system which governs human life, to the values and standards that must be implemented in human life, and to behaviour, traditions and morals that are acceptable in human society.

This is our attitude to everything that non-Islamic philosophy produces, apart from physical and material sciences and their practical applications. These come under the Prophet’s statement when he said to his Companions: “You know the affairs of your own world better.” It is not right that a Muslim who knows God’s guidance and who is fully aware of the truth preached by His Messenger to become a student learning from someone who has not responded to God’s guidance and who does not know it to be the truth. Such a person is, as God says, blind. No Muslim can reject God’s testimony and continue to claim to be a Muslim.

We must take this religion very seriously, and accept its clear statements as correct and valid. If we approach this matter in a hesitant, uncertain way, then this means approaching faith itself with uncertainty. On the other hand, it could mean rejecting the testimony of God (limitless is He in His glory). Such rejection means a complete rejection of faith.

This religion is very serious indeed. It admits no frivolity. Every single statement and every word contained in this religion is true. Anyone who entertains doubts about this seriousness, or who finds himself reluctant to accept this truth with full and complete trust should realize that Islam is in no need of him. In fact God is in no need of anyone whomsoever.

It is not right that the pressures of un-Islamic society should weigh heavily on any Muslim so as to make him adopt the standards of such a society in his approach to life. How can he when he knows that the message conveyed by Muĥammad (peace be upon him) is the truth, and that anyone who does not know it to be the truth is blind. How can he follow such a blind person, learning from him, after having heard God’s testimony?

A final aspect of faith that the sūrah highlights is the close relationship between the corruption that creeps into people’s life on earth and their blindness to the message of the truth God has bestowed on people guiding them to what is right, useful and beneficial. Those who do not respond either to the covenant God has made with human nature or to the truth which has come from Him, knowing it to be the truth, are indeed the ones who spread corruption on earth. By contrast, those who know it to be the truth and respond to it are the ones who work to set matters on the right course and whose work helps life prosper.

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind: those who are true to their bond with God and never break their covenant; and who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning; who remain patient in adversity seeking the countenance of their Lord, and attend to their prayers, and spend on others, secretly and openly, out of what We provide for them, and who repel evil with good. Such will have the attainment of the [ultimate] abode. (Verses 19-22)

As for those who break their bond with God after it has been established, and cut asunder what God has bidden to be joined, and spread corruption on earth, the curse will be laid upon them; and theirs shall be an evil abode. (Verse 25)

Human life will not be set on the right course unless its leadership is firmly in the hands of those endowed with understanding, who know that what was revealed to Muĥammad (peace be upon him) is the truth. Such people fulfil their commitment which is part of the covenant God has made with human nature on the one hand and with Adam and his offspring on the other. These covenants specify that people must worship God alone, submitting to none other than Him, receiving only His guidance and obeying only His orders. Hence, they keep together what God has ordered to be united. They fear their Lord, which means that they are always consciously trying to avoid anything that may incur God’s displeasure. They also fear that they may have an awful reckoning. Hence they are constantly aware of the hereafter, watching their every action. They remain constant to their covenant, bearing the burden of such consistency. They attend regularly to their prayers, give to charity out of their provisions, which God has granted to them, and make their donations in private or openly. They repel evil and corruption with goodness and kindness.

Human life is not set aright unless it has such a wise leadership which follows God’s guidance, and which moulds life in accordance with His guidance and the code of living He has laid down. It does not follow the right course when it has blind leadership which does not know that the truth is what was revealed to the Prophet Muĥammad. Such leadership follows systems that differ from that laid down by God for His good servants. Human life does not follow the right course under a feudal, capitalist or communist system, or indeed under what is termed ‘scientific socialism’.

Nor does it take a healthy form and style under theocracy, dictatorship or democracy. All of these are systems devised by the blind who appoint themselves lords beside God. Such lords devise systems and enact legislation that are not sanctioned by God. They also impose their authority on people, forcing them to submit to such legislation, instead of submitting to God.

Based on the Qur’ānic text, the evidence for what we say is seen in the corruption, the jāhiliyyah that has spread throughout the world in the twentieth century. It is seen in the misery under which mankind writhe, both in the East and in the West, under capitalist, communist or socialist systems, and under both dictatorship and democracy. Under all such systems people suffer corruption, loss of moral values, misery and anxiety. That is because all these systems are devised by people who are blind, not knowing that what God has revealed to His Messenger, Muĥammad, is the only truth. Hence, they do not fulfil their covenant with God. Nor do they implement the code of living that is based on His guidance.

By virtue of his faith, and his knowledge that the truth is embodied in what was revealed to Muĥammad, a Muslim rejects every code of living other than that devised by God. He also rejects any social, economic or political doctrine other than what has been legislated by God, who devised it for His good servants.

The mere acceptance of the legitimacy of any code or system devised by any authority other than God’s means a break from submission to God, as such submission means in practice complete surrender to Him alone. Accepting such legitimacy is not only in conflict with the central concept of Islam; it also hands over on earth to the blind who break their covenant with God after it has been confirmed.

These are the ones who cut asunder what God has bidden to be united and who thus spread corruption on earth.

Throughout history mankind has suffered untold misery, as it tried, without proper guidance, a great variety of systems, laws and regimes under the leadership of blind people assuming the guise of philosophers, theoreticians, legislators and politicians. Never did mankind experience real happiness, elevate human standards, or reach the standard worthy of their role as God’s vicegerents on earth except under the Islamic system.

These are some of the prominent features of this sūrah. Our discussion merely points to them although it can explain them but inadequately. Praise be to God who has guided us to this. It is only through His guidance that we can make the right choice.