In the Shade of the Qur'an by Sayyid Qutb

This first passage of the sūrah is like an introduction, followed by several accounts of past communities to whom God sent His messengers. These are then followed by a similar passage that reinforces the message the sūrah is meant to put across. In this introductory passage, all the fundamental issues of the Islamic faith are presented.

These include self-surrender to God alone; addressing all worship to Him, associating no partners with Him; believing in the resurrection when people’s actions in this life are reckoned and their rewards determined; making clear for mankind who their true Lord is, outlining His attributes that have a strong effect on their life and on the universe around them; describing the nature of the Godhead and what being a servant of God means in practice; and, finally, the fact that all will submit to God in the life to come as they do in this present life.

This introductory passage also includes an explanation of the nature of the divine message and the messenger delivering it. It adds some comfort for God’s Messenger who was facing determined opposition and resistance during a particularly difficult period in Makkah. The sūrah throws out a challenge to all unbelievers who reject the Qur’ān to produce ten sūrahs like the Qur’ān. If their claim is true that the Qur’ān is a human fabrication, then they should be able to produce ten similarly fabricated sūrahs. This challenge serves to reassure the Prophet and his followers because it is a challenge proffered by God which the unbelievers cannot meet.

This challenge is coupled with a very stern warning to those who deny the divine message. It tells them of the suffering that awaits them in the life to come. The irony is that they hasten this punishment when they cannot tolerate that God’s mercy be withdrawn from them in this present life, or that they should go through a testing period during it. Either situation is much easier to bear than the suffering in the hereafter.

This warning is then depicted in a scene of the Day of Judgement, portraying the attitude of the different groups of unbelievers who reject the Qur’ān. We see their total inability, even when they seek help from their friends and patrons, to save themselves from the suffering that is coupled with ignominy, reproach and condemnation. In contrast, the believers who do righteous deeds are shown awaiting their fine reward in a life of complete bliss. Following the Qur’ānic method of drawing analogies to express its meaning more succinctly, we have finally a quick scene showing both parties: “The case of the two parties is like that of the one who is blind and deaf and the one who sees and hears. Can the two be deemed equal? Will you not take heed?” (Verse 24)

Alif. Lām. Rā. This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All- aware. Worship none but God.

I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great Day. To God you shall all return, and He has power over all things. (Verses 1-4)

These four opening verses set out the main fundamental principles of the Islamic faith:

• Confirmation of the facts of revelation and the divine message; • Submission to God alone who has no partners; • God’s reward in this life and in the hereafter to those who follow His guidance and implement His code of living; • His punishment in the hereafter of those who disbelieve, and the fact that all creatures, believers and unbelievers alike, will ultimately return to God; • His absolute power and limitless authority.

‘Alif. Lām. Rā.’ These words stand for the letters, A, L, R. Like other single letters which occur at the beginning of other sūrahs, they set a challenge to the unbelievers.

The challenge is that God’s book is composed of such letters as people use in their speech and writing, but no matter how they try, they will not be able to produce anything similar to it. These three letters constitute the subject of the first sentence, while the rest of the first verse is its predicate.

“This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse 1) The Arabic term which is rendered in translation as have been perfected also denotes firmness of structure and precision of meaning. Every word, every phrase is used carefully to deliver exactly the required meaning. There is no conflict or contradiction between its verses which are all distinctly spelled out. Each is used at its right place, under a proper heading, in order to impart a precise meaning.

Obviously the one who has so firmly perfected them, and distinctly spelled them out, is not the Messenger; he is God: “bestowed on you by One who is Wise, All-aware.” (Verse 1) His wisdom helps to mould their firm structure, and His comprehensive knowledge helps to give clarity to their detail. Furthermore, they come from Him directly, as delivered to His Messenger, without any distortion or alteration.

But what do they tell us? First, an outline of the basics of faith: “Worship none but God,” signifies that man should submit himself only to God, and obey none but Him.

“I come to you from Him as a warner and a bearer of glad tidings.” (Verse 2) This refers to the message and its dual purpose.

“Seek forgiveness of your Lord and then turn towards Him in repentance.” (Verse 3)

Whenever a sin is committed, it must be followed by a return to God and submission to Him. “He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit.” (Verse 3) Good reward then awaits those who repent and seek forgiveness. “But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This is a self-evident threat to those who turn away. Finally, the return to God who has absolute power: “To God you shall all return, and He has power over all things.” (Verse 4)

These then are the principles on which the whole structure of the Islamic faith is raised. Indeed, no religion can establish itself and delineate a complete way of life for mankind without first establishing these principles.

That all people should submit themselves to God alone is the central point in matters of faith. It is the point where people are either liberated from the shackles of myth, superstition and false authority or they continue to be enslaved by diverse deities, people who claim to be intermediaries between God and ordinary people, rulers and dictators who usurp God’s sovereignty and authority to rule and legislate, thereby subjugating others.

No social or moral system, whether national or international, can be established on clear and well-defined principles, which are not subject to personal desire and distorted interpretations, unless the doctrine of God’s oneness is clearly and precisely established. People cannot release themselves from the pressures of fear, humility and anxiety, and enjoy the true noble status with which God has favoured them unless the concept of God’s absolute power and sovereignty is accepted without question, entertaining no rival claim, in any form, by anyone.

Throughout history the conflict between Islam and other systems, and the battle between truth and falsehood, have not been over the fact that God is the Lord of the universe who conducts its affairs and establishes its laws of nature. The conflict has always been over who is the Lord of mankind, who enacts their laws, conducts their affairs and to whom they must submit. Tyrants of all colours and creeds have been usurping this right for themselves. By practicing it in life they subjugate people to their own power and enslave them. The divine messages and the Prophets, as well as the advocates of Islam, have always struggled to regain this usurped right in order to establish a society which acknowledges that only God has this right.

God has no need for anyone. His kingdom is neither increased by the obedience and worship of believers, nor is it decreased by the disobedience of anyone or by the tyranny of dictators. It is human beings who live in abject humility when they submit themselves to anyone other than God. On the other hand, they gain in dignity, nobility and honour when they submit to God alone and free themselves from subjugation to anyone else. Since God wants people to live in dignity and honour, He has sent His messengers with the task of returning mankind to the worship of Him alone and to liberate them from subjugation by their fellow men. This is for people’s own good, not for the benefit of God who has no need for anyone.

Submission to God alone means the acknowledgement of His Lordship which, in turn, means that He is the master who can conduct their affairs by His legislation and commandment. This is the subject matter of God’s book, as stated at the opening of this sūrah: “This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware. Worship none but God.” (Verses 1-2)

Indeed this is the meaning of worship as recognized by the Arabs in whose language the Qur’ān was revealed.

The acknowledgement of the message is essential to the acceptance of the concepts the message aims to establish. Any doubt that all this comes from God destroys its due respect in peoples’ minds and consciences. Those who think that it comes from Muĥammad, no matter what degree of greatness they assign to Muĥammad, cannot look on it with the same degree of respect which makes people hesitate before violating any of its major principles or minor details. Indeed the feeling that the message and the faith it establishes come from God is the one which causes those who contravene it to feel uneasy until they eventually return to God. It also makes the believers stand firm and resist any pressure to which they may be subjected.

Acceptance of the message also provides a controlling factor which defines what God wants of His servants. Thus in matters of faith and submission to God people acknowledge only one source. No one will then be able to claim that what he says or legislates comes from God. He will be confronted with the fact that his claim is false.

In all doctrines and social set-ups based on jāhiliyyah people and institutions claim sovereignty and the authority to establish values and traditions, but then say: ‘This comes from God.’ Such confusion cannot be resolved unless God’s word is derived from one source, namely, God’s Messenger.

To seek forgiveness for one’s sins is evidence that one’s heart is alive, recognizes the offence committed and is keen to repent. Repentance means to actually refrain from committing sins and starting to do what God has bidden us to do. This is the practical meaning of repentance. Without it, it has no real existence, and cannot be accepted; and no forgiveness can be granted. If someone claims that he has decided to mend his ways and be a true Muslim, without submitting himself to God alone, and accepting only His legislation, conveyed to us through the Prophet, his claim remains false. It is belied by his submission to some authority other than God’s.

Giving glad tidings to those who repent and warning those who turn away are fundamental to the message and its propagation. They utilize the two elements of hope and fear, which are well established in human nature, and which together give very strong and genuine motivation.

To believe in the hereafter is necessary for us to feel that beyond this life there is divine wisdom, and that the goodness to which the divine messages have called is the purpose of life. Therefore, it must be rewarded either in this life or in the hereafter, when human life reaches its perfection. Those who deviate from the way of life God has established are those who sink down and suffer. This should work as a safeguard for human nature against deviation. Thus, when someone is overcome by a fleeting desire or yields to temptation, he soon turns towards his Lord in repentance. Thus life continues in its good way on this planet. To believe in the Day of Judgement is, therefore, not only a method for gaining reward in the hereafter, as some people may think; it also provides motivation to be good in this life and to work for its proper development. Such development is not an end in itself; it is simply a means to establish the sort of life which suits man in whom God has blown of His own spirit, and elevated him above many of His creatures in order to make the goal of his life much more sublime than the goal of animal life.

This explains why the verses of the Qur’ān, perfected and clearly spelled out as they are, call upon us to seek God’s forgiveness and turn to Him in repentance. Such is the beginning of good action which God rewards both in this life and in the life to come. Good action is not merely having good intentions and offering worship rituals.

It is the type of action that seeks to make human life better in every sense of the word.

The promised reward is certain to come: “He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit.” (Verse 3) In as far as this life is concerned, goodly enjoyment may refer to the quality of life, or to having abundance and plenty. Where the life to come is concerned, it includes both quality and quantity, as well as comforts and pleasures that no human being can begin to imagine.

Let us consider what goodly enjoyment in this life represents. We often see many good people who always seek God’s forgiveness and turn to Him in repentance and who work hard advocating His message enduring a life of poverty. Where is this goodly enjoyment, then?

To understand the wider significance of the Qur’ānic text, we need to look at life from a broad angle, so as to see it comprehensively and not a mere fleeting glimpse.

When any community puts in place a good system based on belief in God, submission to Him alone, acknowledgement of His Lordship as the only God, and promoting good and productive work, it will inevitably enjoy progress, a comfortable standard of living and a generally good life. Furthermore, it benefits by an equity between effort and reward, and experiences a feeling of contentedness and reassurance in the life of its individual members. Therefore, when we notice that those who are good in themselves and work hard in a particular community have to endure a life of stinted means, we conclude that that community does not implement a system based on belief in God and so does not ensure equity between effort and reward.

Nevertheless, those good and hard-working individuals in such a community will still have goodly enjoyment, even though they may be poor and subjected to harm and persecution. This was indeed the case when the idolaters in Makkah persecuted the small number of believers that responded to the call of Islam. It remains the case in many communities today, where the advocates of the divine message are subjected to much persecution. This is by no means a fanciful claim. The fact that a believer has a direct relation with God, and is reassured of the eventual outcome, more than compensates for whatever hardship he endures in this present life.

Indeed, it provides goodly enjoyment for anyone who moves even a single step above the material sense.

We do not say this in order to encourage those who suffer injustice and who receive only a miserable reward for their efforts to accept such injustice. Islam does not approve of this, nor does it sit idle when faced with injustice. The Muslim community, and Muslim individuals as well, are required to remove such injustice so as to ensure goodly enjoyment for all those who work hard. We say this because it is true and it is often experienced by believers who endure poverty and limited means.

“He will grant everyone with merit a full reward for his merit.” (Verse 3) Some commentators are of the view that this applies to the hereafter. I feel that it is of general import, making it applicable to both this life and the life to come. But we need to look at it in the same way as we explained what ‘goodly enjoyment’ in this present life means, because, in this sense, it is achievable in all situations. A person who has merit will receive his reward at the moment he uses his merit in a good way.

He will enjoy contentedness and reassurance, and strengthen his relations with God as he uses his merit to seek God’s pleasure. His reward in the life to come will be an added blessing.

“But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This refers to the punishment meted out on the Day of Judgement. Some commentators say that this statement refers to the unbelievers’ suffering at the Battle of Badr. When the Qur’ān speaks of a ‘great day’ in a general sense, this is a reference to the Day of Judgement.

This sense is reinforced by the next verse: “To God you shall all return, and He has power over all things.” (Verse 4) Returning to God occurs in this world and the next, at every moment and in all situations. However, Qur’ānic usage confirms that when such an expression is used, it means the return that comes after this life is over.

“He has power over all things.” (Verse 4) This again reinforces the meaning we have outlined, because stating that God has power over all things fits in with the concept of resurrection which the unbelievers found too difficult to accept.

Having thus given a brief outline of what the Qur’ān, the book with perfected and clearly spelled-out verses, contains, the sūrah goes on to describe how some of them receive these verses when they are read to them by God’s Messenger. It describes the physical movements they make, hanging their heads down and covering their breasts to hide from God. It tells them of the absurdity of such action when God sees them even in their most private situations, and is fully aware of every move made by every creature on earth.

They cover up their breasts in order to hide from Him. Surely, when they cover themselves with their garments, He knows all that they keep secret as well as all that they bring into the open. He has full knowledge of what is in people’s hearts. There is no living creature on earth but depends for its sustenance on God; and He knows its habitation and its resting place. All this is in a clear record. (Verses 5-6)

These two verses portray an awe-inspiring scene worthy of careful study. It is enough to contemplate the fact that God has knowledge of, and power over, everything, while people of His own creation try to hide away from Him when His Messenger conveys His message.

The first verse portrays what the unbelievers did when the Prophet tried to recite to them God’s revelations. They covered their breasts and hung their heads down in order to hide from God, even though they felt, in the depth of their hearts, that He was the originator of this revelation. This they intimated on more than one occasion.

The same verse shows how futile such action is. God, who sent down this revelation, is watching them as they hide and as they come out of hiding. In the inimitable style of the Qur’ān this meaning is presented in an awesome personal and private situation. When they go to bed, alone, in the darkness of the night, with all their clothes and covers on, God remains with them. He sees what takes place in such a private situation, and He has power over them in this condition, as well as in any other condition: “Surely, when they cover themselves with their garments, He knows all that they keep secret as well as all that they bring into the open.” (Verse 5)

God certainly knows what is much more deeply hidden and what is kept much more secret. Their shrouds and coverings cannot hide anything from His knowledge.

In such a private situation, however, man feels that he is alone, unseen by anyone.

Hence, the Qur’ān touches his conscience and alerts him to what he may overlook:

“He has full knowledge of what is in people’s hearts.” (Verse 5)

He is, indeed, aware of the secrets people keep closely guarded. They are well hidden in people’s breasts and kept there permanently. For this reason they are described in the Arabic original as belonging to the bosom, as if they were inseparable. They are, nevertheless, known to God, who is well aware of every action, whisper and movement.

“There is no living creature on earth but depends for its sustenance on God; and He knows its habitation and its resting-place. All this is in a clear record.” (Verse 6) This is another example of God’s knowledge which encompasses everything. All the creatures which live on earth; every human being and every animal, whether it walks, flies, crawls or creeps; and every creature which lives underneath the soil or in the depths of the sea is known to God. He it is who provides them with sustenance and He knows where each one of them abides and where it lies down, where it comes and where it goes.

Each single one of them is part of His very detailed knowledge.

Here the Qur’ān gives us an elaborate picture of God’s knowledge of His creation.

Contemplating this image fills us with awe. The matter, however, does not end with mere knowledge. God also provides sustenance for every single one of this infinite number of creatures. Our minds are even less capable of imagining how all this happens, unless God favours us with some inspiration.

Out of His free-will, God has chosen to provide sustenance to every living creature on earth. He, therefore, has given the earth the ability to meet the needs of all these creatures, and has given these creatures the ability to get their sustenance which is available on earth in some form or another. Creatures want their provisions in different forms: raw, cultivated, manufactured, resulting from chemical processes or in any other form which generates food. Some creatures for example, like fleas and mosquitoes, feed on blood which is fully digested food.

This comprehensive picture of providing sustenance is the one befitting God’s wisdom, grace and compassion as manifested in the way He has created the universe, and the way He has created all creatures with the abilities He has given them. This applies most particularly to man who is put in charge of this planet, and who is given the ability to analyse and synthesise, to grow and produce, to change the face of the earth and develop all life situations as he goes about seeking production by the abilities and powers that God has planted in this universe. In this he also depends on natural laws which make the universe conducive to producing all that it does for the sustenance of all living creatures.

This verse does not mean that every creature has its own predetermined provisions which will not fail to come about even if he chooses not to work for them.

Had this been the case, why would God require us to work and utilize the laws of nature? What would be the wisdom of giving all these creatures the abilities He has given them? How would life develop? How would man play his important role in this development?

Every creature has its sustenance; this is a fact. This sustenance is available in the universe, provided by God and He has established laws of nature which make production commensurate with effort. No one, therefore, can remain idle, thinking that the heavens will shower gold or silver on them. The heavens and earth, however, are full of sustenance which is sufficient for all creatures. They need to work in order to obtain their sustenance according to God’s laws which neither favour any creature over another nor do ever fail.

However, what people earn can be divided into good and bad. Both come as a result of work and effort. They certainly differ in quality, as well as in the use and results to which they are put.

We should not overlook the contrast provided here by mentioning ‘living creatures’ and their sustenance, and the goodly enjoyment mentioned in Verse 3

which we have already discussed. The perfect style of the Qur’ān does not overlook the use of such finer elements that enhance the beauty of construction and effect.

The sūrah moves ahead by giving people a clearer idea of their true Lord, drawing their attention to the fact that He has created the heavens and the earth according to a certain system, with well-defined stages, to serve a definite purpose. It points out certain manifestations of God’s power and wisdom which fit well with the theme of resurrection and reckoning, action and reward: ‘He it is who has created the heavens and the earth in six days, whereas His throne has rested upon water, so that He may test you [to make manifest] which of you is best in conduct. Yet if you say to them: ‘You shall be raised again after death,’ those who disbelieve are sure to say: ‘This is nothing but plain sorcery.’” (Verse 7)

The verse speaks of the creation of the heavens and the earth in six days, which we discussed when commenting on Verse 3 of Sūrah 10, Jonah, page 40 in this volume.

This creation is mentioned here in order to establish that there is a definite link between the system which holds the universe together and the system that regulates human life: “So that He may test you [to make manifest] which of you is best in conduct.” (Verse 7)

What is new in this reference to God’s creation is the addition of a parenthetical clause: “His throne has rested upon water.” This signifies that when God created the heavens and the earth, that is, when He brought them into existence in their final shape and form, water was there and God’s throne rested on water.

Where, how and in what condition was this water? How did God’s throne rest on it? These are questions which are not answered in the Qur’ānic text. It is not for any commentator who knows his limits to add anything to what the Qur’ānic statement signifies. In such matters, what God has chosen not to reveal to us we cannot know from any other source.

Nor is it for us to try to find some endorsement of any Qur’ānic statement by what we call ‘scientific’ theories, even if the Qur’ānic statement, at its face value, fits well with any particular theory. ‘Scientific’ theories are always liable to be turned upside down whenever scientists, having tested a new assumption, discover that it provides a more credible explanation of natural and universal phenomena than the earlier theory. Every Qur’ānic statement is true regardless of whether or not science discovers the fact it states. There is a difference between what we consider to be a scientific fact and what is a scientific theory. A scientific fact is subject to experiment, but it remains always within the realm of probability. It is never taken as absolute.

On the other hand, a scientific theory is based on an assumption which aims to explain a certain natural phenomenon or phenomena. It admits changes and amendments. It may even be proved wrong. Hence, it cannot be used to explain any Qur’ānic statement, nor can it be supported by the Qur’ān. Its scope is different from that of the divine book.

To seek compatibility between Qur’ānic statements and scientific theories betrays a lack of seriousness in one’s faith in the Qur’ān and one’s acceptance of it as true and as revealed by God who is well aware of all things. It betrays an overall fascination with science, giving it a far greater role than its natural one. Those who think that by attempting to establish compatibility between the Qur’ān and science do the Qur’ān and faith a service should be careful. Defeat has crept into their hearts.

A faith which depends on the findings of ever-changing human knowledge and human science in order to be more firmly established is one which needs to be reviewed. The Qur’ān comes first. What it states is always true. It is immaterial whether scientific theories are in agreement or disagreement with the Qur’ān.

Experimental scientific facts operate within a different area to that of the Qur’ān. The Qur’ān has left such facts to us to work with them freely, and make whatever conclusions our experiments establish. On the other hand, the Qur’ān takes upon itself the task of establishing in the human mind the values of righteousness and sound reasoning and liberating it from delusion, superstition and myth. It also seeks to establish a way of life which ensures that the human mind remains sound, free and active. It gives it the freedom to operate within its scope and establish by its own experiments whatever practical facts it concludes. The Qur’ān only rarely mentions scientific facts, such as that water is the source of life and the element common to all living creatures, and that all living creatures have been created in pairs, even self- fertilizing plants which contain both male and female cells. 15

Let us now reflect on this verse from the proper point of view, that is, faith and life: “He it is who has created the heavens and the earth in six days, whereas His throne has rested upon water, so that He may test you [to make manifest] which of you is best in conduct.” (Verse 7)

He has created the heavens and the earth in six days. There are several points not expressly stated here, but referred to later in the sūrah. He has created them in this span of time to make them suitable for the emergence of human life. He has also created man and made the earth and part of the heavens subject to His will. He Himself exercises His power over the whole universe: “so that He may test you [to determine] which of you is best in conduct.” Here, the text seems to make the creation of the heavens and the earth in six days, coupled with the fact that God has power over the whole universe, a test for man. This adds to the seriousness of the test and makes people feel their own importance.

As God, the Creator, has endowed the earth and the heavens with what makes the emergence of the human race possible, He has equipped man with certain abilities and made his nature responsive to the law which governs the universe. He has also left him an area of free choice. Man is, therefore, capable of choosing the path of right guidance, whereupon he is helped by God. Or he can choose the path which leads him astray, and which God lets him follow. He leaves people to do whatever they want, so that He can test them and see who is the best in conduct. He does not, however, test them to find anything out. Indeed He knows, and there is no limit to His knowledge. Instead He tests them to make their secret actions appear on the surface. They then receive their reward or punishment according to God’s will and justice.

Denial of the resurrection and the reckoning and the handing out of rewards sounds very strange in this context. When it is stated that testing people is linked with the creation of the heavens and the earth and is essential to this universal system and the laws of existence, those who deny it sound both absurd and totally unaware of the major facts of the creation of this universe. For this reason they are surprised and stunned by these facts: “Yet if you say to them: ‘You shall be raised again after death,’ those who disbelieve are sure to say: ‘This is nothing but plain sorcery.’” (Verse 7)

What a strange claim. How false it sounds in the light of the preceding Qur’ānic statement!

In their denial of the Day of Judgement, the unbelievers are seen to be totally unaware of its close relation to the law that governs the whole universe. They demonstrate the same ignorance concerning punishment in this life. They question the fact that they have not already been overtaken by suffering and punishment.

They wonder at the delay: “If We defer their suffering for a definite term, they are sure to say: ‘What is holding it back?’ On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride.” (Verse 8)

Where earlier prophets had produced miracles, it was to no avail for their communities which continued to reject their messages. Immediate punishment was thus their lot. This was due to the fact that the messages delivered by those prophets were addressed to a specific community, or generation. And the miracles they produced were witnessed only by that generation.

The Prophet Muĥammad, however, was given the task of delivering the final message, addressed to all generations and all communities. The miracle supporting his message was not a material one. It could, therefore, be preserved so that it could be contemplated and accepted by generation after generation. It is divine wisdom, then, that has ruled out the infliction on his community of an exterminating punishment. However, such punishment may be visited on groups or individuals of this community at particular times. The same applies to the Jews and Christians, who received earlier Scriptures, and who also have never been subjected to the sort of catastrophe that had eliminated earlier communities.

In their ignorance the unbelievers here question why their punishment, if any, is delayed. They do not realize that it is delayed only to an appointed time. Nor do they recognize that behind this delay lies God’s wisdom and compassion. When the suffering overwhelms them, as it will surely do, they will have no means of averting it. It will encompass them all for their derision, evidenced by their questioning: “On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride.” (Verse 8)

A believer, indeed anyone who takes a serious view of things, does not ask for God’s punishment to be hastened. Such people know that if punishment is deferred, such deferment is as a result of God’s compassion and wisdom, so that those who are more responsive to faith may eventually accept it. Indeed in the period during which God chose not to inflict overwhelming punishment on the Quraysh unbelievers many of them adopted Islam and served it well afterwards. Of their offspring many were good servants of Islam. These are only partial manifestations of God’s purpose and wisdom. He alone knows it in full. Man, with his finite reason and hasty view, cannot know it all.

The rest of the passage describes aspects of the psychology of man, a remarkable creature who, without faith, remains short-sighted, inconsistent and vacillating: “And thus it is: if We let man taste some of Our grace, and then take it away from him, he becomes utterly in despair, totally ungrateful. And if We let him taste ease and plenty after hardship has visited him, he is sure to say: ‘Gone is all affliction from me,’ and he grows jubilant and boastful. Not so are the ones who are patient in adversity and do righteous deeds. They shall have forgiveness and a great reward.” (Verses 9-11)

This is a perfectly accurate picture of man as he is: hasty, shortsighted, living only for the present, influenced only by present circumstances, forgetful of what has passed and heedless of what may follow. He is either in despair once God’s grace is removed from him, ungrateful for what he has enjoyed, or overly jubilant, boastful and arrogant when ease and plenty are his lot. He does not persevere when he tastes hardship, hoping and praying that God will have mercy on him and lighten his hardship. Nor does he moderate his jubilation when he enjoys God’s abundant bounty, or consider that it may be withdrawn.

“Not so are the ones who are patient in adversity.” (Verse 11) Such people remain steadfast when they enjoy ease and plenty and when they endure adversity. Many people may be too proud to show weakness when they suffer any hardship. But few indeed are those who do not give themselves airs when they enjoy bliss and affluence. “And do righteous deeds,” in both situations. “They shall have forgiveness and a great reward,” for their commendable attitude in both situations. A serious view of faith, manifested in righteous deeds, is the only thing that protects man from despair during hardship and from arrogance during times of ease and plenty. It is the only factor which helps many adopt a consistent attitude in both situations. With faith man feels his link with God. He is thus not overwhelmed by adversity. Nor is he proud and insolent when he enjoys abundance. To a believer both situations are beneficial. As the Prophet says, only a believer derives benefit from both situations.

Those who betray a total ignorance of God’s purpose and wisdom in creating the universe and man demand that the messengers be angels or, at least, accompanied by angels. They underestimate the value of the message and demand that a messenger be given vast treasure. Here the sūrah addresses the Prophet and asks what he is going to do about such people.

Is it, then, conceivable that you may omit any part of what is being revealed to you and feel distressed in your heart at their saying: ‘Why has not a treasure been bestowed on him from on high?’— or, ‘Why has not an angel come with him?’ You are only a warner, whereas God has everything in His care. (Verse 12)

This verse does not present a direct question. Instead it imparts the impression that any human being would be distressed at such ignorance, stupidity and intransigence. Basically, the Prophet is being asked whether his distress and irritation at such people would make him leave out some parts of the revelations he receives from God, so as to avoid the sort of answers other prophets received from their communities.

The ending of the verse, however, clearly states that the Prophet’s duty is to warn them: ‘You are only a warner.’ Such people need to be warned. Hence this aspect of the Prophet’s role is emphasized here.

As you do your duty you know that “God has everything in His care.” He will do with them what He wills, according to the laws He has established, and He will hold them accountable for what they do. The Prophet is not responsible for either their acceptance or denial of faith. He is only a warner.

This last verse lets us know the difficulties the Prophet faced at this time, and how he felt his burden to be very heavy indeed. It reminds us of the unbelievers’ intransigence, hostility and conceit. Few were they at this time who responded favourably to the Prophet’s call, and they endured great hardship. Yet, revelations continued to be bestowed on him from on high providing encouragement and reassurance.

The unbelievers often claimed that the Qur’ān was a forgery, invented by the Prophet. Here, he is instructed to challenge them to produce ten sūrahs similar to the Qur’ān, and to that end, they are able to seek the help of whomever they like: “If they say: We has invented it,’ say: ‘Produce, then, ten invented sūrahs like it, and call for help on all you can other than God, if what you say is true.’” (Verse 13) The same sort of challenge occurs in the preceding sūrah, Jonah, but there they are only challenged to produce one sūrah like the Qur’ān. So why are they now challenged to produce ten sūrahs?

Earlier commentators on the Qur’ān say that the challenge was narrowed down chronologically. They were first challenged to produce a book like the Qur’ān, then ten sūrahs and later the challenge was reduced to one sūrah. There is, however, no evidence to support this claim. It appears that Sūrah 10, Jonah, was revealed earlier than the present one, Hūd. The challenge there was to produce one sūrah while here it is ten. It is true that the chronological order of the revelation of verses does not necessarily follow the order of the revelation of the sūrahs in which they occur.

Furthermore, more than one sūrah could have been revealed at the same time. A later verse could have been attached to an earlier sūrah. We have, nevertheless, no evidence to prove that the verse which contains the challenge in Sūrah 10 was revealed at a later date than the challenge in the present sūrah. We simply cannot make such an arbitrary claim.

In his commentary on the Qur’ān, Al-Manār, the eminent scholar, Rashīd Riđā’, tries hard to explain the challenge made here to the unbelievers to produce ten sūrahs. He claims this challenge is concerned with the historical accounts given in the Qur’ān. He says that up to the time this sūrah was revealed God’s revelations included only ten sūrahs with such detailed accounts. In this connection, the production of a single sūrah would be much more difficult for them because of the different styles in which the historical accounts are told in the Qur’ān. If they were to imitate the Qur’ān they would have needed ten sūrahs to produce similar stories.16

The matter is, in my view, much easier than this. The challenge took into consideration the particular circumstances of those making the accusation that the Qur’ān was invented. As the process of its revelation continued, the Qur’ān dealt with particular conditions and cases. Each time, its response was the one most fitting to the case in hand. Hence, the challenge was once to produce a Qur’ān like the one revealed. In other situations it required them to produce a single sūrah, or ten sūrahs.

No chronological order needs to be taken into consideration. The purpose was to challenge them to produce anything like the Qur’ān, in full or in part. The challenge indeed related to the quality of the Qur’ān, not to any quantity of it. Needless to say, in quality, a single sūrah is the same as the Qur’ān in full.

“And call for help on all you can other than God, if what you say is true.” (Verse 13) The challenge included anyone they cared to call to their aid: their deities whom they claimed to be God’s partners, their finest poets as well as those among them who were endowed with the best literary talents. All they had to do to prove their allegation that the Qur’ān was invented, was produce ten sūrahs like those of the Qur’ān.

But all the help you seek will produce nothing. So, “if they do not respond to you,” then it should be enough for you to come to know the truth of revelation: “know that it [the Qur’ān] has been bestowed from on high with God’s knowledge.” (Verse 14) He alone has the ability to bestow the Qur’ān. Only His knowledge could have produced it the way it is.

They must also realize “that there is no deity other than Him.” (Verse 14) This is the net result of the inability of their gods to help compose ten sūrahs similar to those God revealed. The self-evident conclusion then is that there is only one God who alone is able to reveal such a Scripture.

Having stated this fact, which does not admit any contradiction, the verse concludes with a question which allows for only one answer, unless it be by those who stubbornly refuse to admit the obvious. The question is “Will you then submit yourselves to Him?” (Verse 14)

Despite their failure to meet the challenge, their stubborn rejection of the self- evident truth continued. Their rejection was motivated by their unwillingness to relinquish their privileges in this life. They had the wealth and power to subjugate and deprive others of a chance to respond to the call of freedom, dignity and justice, the call to believe that there is no deity but God. Therefore, the following verse describes their true situation and their inevitable destiny: “As for those who desire only the life of this world and its bounties, We shall fully repay them in this life for all they do, and they shall suffer no diminution of their just dues. It is they who, in the life to come, shall have nothing but the fire. In vain shall be all that they have done in this world, and worthless shall be all their actions.” (Verses 15-16)

Efforts made in this life will produce their results. This is so whether the person who exercises such efforts limits his aspirations to his immediate benefit or has higher aspirations. Hence, the person whose cares are limited to this life and its luxuries and who pins his ambitions to only what this life can offer will have his results in this world to enjoy them as he wishes until the arrival of his appointed time. He will, however, have nothing in the hereafter but the fire of hell, because he has not taken the hereafter into account and has not worked for it. He receives the rewards of his worldly actions in this world. It is natural that such work will be worthless in the hereafter. The Arabic expression provides a very apt image of an action which seems to bring fat results in this world but leads to destruction in the next.

We see all around us people, individuals and communities, whose aspirations do not go beyond this world, and who actually have abundant enjoyment. We need not wonder about and question this. For this is the rule God has established for this life:

“As for those who desire only the life of this world and its bounties, We shall fully repay them in this life for all they do, and they shall suffer no diminution of their just dues.” (Verse 15)

Having accepted this rule, we must not forget that these very people could have gone about their lives doing the same things but pinning their aspirations to the hereafter and observing God’s laws in their lives. Had they done so, they would have had, as a result, the same bounties in this world and received, in addition, the bounties of the life to come.

To work for the hereafter is no impediment to working for this world. Indeed it is the same action provided that it is done with an eye to earning God’s pleasure. To observe God’s laws does not limit our scope of action or reduce its effects. Indeed, it increases and blesses both the effort and the result: it makes both our earnings and our enjoyment of what we earn good and blessed, and then it enhances our enjoyment of the limitless pleasures in the hereafter. The only restriction is that we should not seek the enjoyment of what is forbidden. For what is forbidden leads to ruin, not only in the hereafter, but here as well, though the latter may be delayed.

This law of nature applies to both individuals and communities alike. History is a witness to the destiny of every community which over-indulged itself in forbidden desires.

Having explained these issues with such clarity, the sūrah points out the pagan Arabs’ attitude towards the Prophet, the truth God revealed to him, the Qur’ān which testifies that what he stands for is evidenced by clear proof given by God, and that he is a messenger sent by God. Not only so, but the revelations given to Moses also testify to these facts. The aim here being to support the Prophet and the small group of believers who accepted his message. The Qur’ān also warns the unbelievers who reject his message that they will suffer the fire of hell. It paints a picture of the Day of Judgement, whereby their suffering is compounded by humiliation. This is a just retribution for their arrogance. They are unable to escape God’s punishment, and cannot find anyone to support them against God. Hence they are the losers as compared with the believers. A tangible image is drawn portraying the wide gulf between the two groups, their natures and attitudes, as well as their respective positions in this life and in the hereafter.

Have you considered him who takes his stand on a clear evidence from his Lord, followed by a testimony from Him, which is preceded by the Book of Moses [revealed as] a guide and a mercy [to people]? These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe. Who could be more wicked than one who invents lies against God? These shall be brought before their Lord, and witnesses shall say: ‘These are they who lied against their Lord.’ God’s curse is on the wrongdoers, who debar others from the path of God and seek to make it crooked, and who deny the life to come. Never can they be immune [from punishment] on earth, nor have they any friends to protect them from God. Their suffering shall be doubled. They could not bear to hear, and they used not to see.

These are the ones who have lost their own souls, and that which they used to invent shall fail them. Most certainly, it is they who in the life to come shall be the greatest losers. Those who believe and do righteous deeds and humble themselves before their Lord are destined for Paradise, and there shall they abide. The case of the two parties is like that of the one who is blind and deaf and the one who sees and hears. Can the two be deemed equal? Will you not take heed? (Verses 17-24)

These verses, with varying rhythm and a multitude of pointers and references, give us an impression of what the small group of early believers faced during that critical period of the history of Islam. It tells us that the situation needed to be clearly defined and faced with positive action.

The Qur’ān cannot be truly appreciated except by those who fight the same battle as the early believers and look to the Qur’ān for guidance and instruction. Those who try to understand the meaning of the Qur’ān in a cold and detached academic manner cannot appreciate its true nature as long as they remain away from its battle.

The Qur’ān never reveals its secrets to those who opt for safety and comfort even if their choice requires them to submit to some authority other than God’s.

“Have you considered him who takes his stand on a clear evidence from his Lord, followed by a testimony from Him, which is preceded by the Book of Moses [revealed as] a guide and a mercy [to people]? These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Qur’ānic commentators express different views about the meaning of this verse, depending upon their understanding of the referent of each of the third person pronouns used: ‘him who takes his stand on a clear evidence from his Lord,’ ‘a testimony from him,’ and [it is] followed by’.17 To my mind, the weightier view is to say that the one ‘who takes his stand on a clear evidence from his Lord’ is the Prophet Muĥammad (peace be upon him), and, by extension, everyone who believes in his message. The next phrase, ‘followed by a testimony from Him,’ means that the Prophet is followed by a witness giving a testimony to the truth of his message and prophethood. This witness is the Qur’ān which is, by itself, proof of its being revealed from God, as no one can produce anything similar to it. ‘Which is preceded by,’ again refers to the Qur’ān as a witness, while ‘the Book of Moses’ also testifies to the truthfulness of the Prophet as it contains clear references to him as the final prophet, and also by the fact that in its original form, the Torah, which is the Book of Moses, is in full agreement with the Qur’ān.

What confirms this understanding, in my view, is the fact that there is a single and coherent mode of expression running throughout the sūrah as it describes the relationship between God and His messengers. They find within themselves clear evidence giving them unshakeable certainty that it is God who sends down revelations to them. Hence, their belief in God is solid, never shaken by doubt. The Prophet Noah says to his community: “Think, my people! If take my stand on a clear evidence from my Lord, and He has favoured me with grace from Himself, to which you have remained blind, can we force it upon you when you are averse to it?” (Verse 28) Şāliĥ (peace be upon him) also says the same words to his community: “Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63) And the Prophet Shu`ayb also says the same: “Think, my people! If take my stand on a clear evidence from my Lord and He has provided me with goodly sustenance which He alone can give...” (Verse 88) There is here evidently a line of expression describing the same relationship between all noble messengers and their Lord. It describes what they feel deep in their hearts about the truth of Godhead, and the truth of their contact with Him through revelations. This single mode of expression is deliberately used throughout the sūrah in order to emphasize that the Prophet Muĥammad’s relationship with God is the same as that of earlier messengers. This is sufficient to prove the falsehood of all the unbelievers’ claims. It also serves to reassure him and his followers that his message is the truth preached by all previous messengers and accepted by all their followers who submitted themselves to God alone.

Thus, the overall meaning of this verse is as follows: consider this Prophet to whose honesty and truthfulness all evidence points. He takes his stand on clear evidence which he finds in his innermost soul, granted to him by his Lord. This clear evidence is followed by a testimony from God, which is the Qur’ān, a book with clear characteristics confirming its divine source. He is further supported by another testimony which was given long before him, that is, the Torah, the book revealed to Moses to be a constitution for the Children of Israel and a mercy bestowed on them from on high. The Torah gives evidence to the truthfulness of the Prophet, God’s Messenger, in two ways: it tells plainly of his message and prophethood, and it includes the same ideological principles of the universal religion acceptable to God.

Is it right, then, that such a prophet should face hostility, stubborn rejection, a denial of his message and accusations of forgery? This is singularly odd, considering all the evidence confirming and endorsing his message.

It then portrays the attitude of believers in the Qur’ān and those, of all races, colours and communities, who deny it, and shows the punishment awaiting them in the hereafter. It reassures the Prophet and the believers that what they have is the truth. They should not, therefore, be disturbed by the unbelievers’ attitude despite the fact that they formed the majority at that time.

“These believe in it. As for those, of any group, who deny its truth, the fire is their appointed place. So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) Some commentators find the first sentence in this section of the verse problematic. If the one who takes his stand on a clear evidence from his Lord,’ is the Prophet in person, as we have explained, then the pronoun ‘these’ is problematic because it is plural referring to a group who believe in God’s revelations and the proof it contains. But there is no problem really. The pronoun it’ in this sentence, ‘These believe in it,’ refers to the ‘testimony’ which is the Qur’ān.

Thus, there is nothing unusual in saying, ‘These believe in it,’ meaning that they believe in the Qur’ān. Indeed the Prophet was the first to believe in what was revealed to him, followed by those who accepted his message:

“The Messenger believes in what has been revealed to him by his Lord, and so do all the believers. Each one of them believes in God, His angels, His books and His messengers.” (2:

285) The present verse refers to him and includes with him those who have accepted his message and believed in the faith which he conveyed to them. This is a method of expression often used in the Qur’ān.

“As for those, of any group, who deny its truth, the fire is their appointed place.” (Verse 17) The appointment will not fail, for God [limitless is He in His glory] is the One who has appointed it.

“So, be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17) The Prophet never entertained any doubt about the truthfulness of the revelations he was receiving. How could he have doubted when he had taken his stand on clear evidence from his Lord? However, this divine instruction, coming immediately after all the pointers and evidence made in this verse, suggests that the Prophet was concerned that his call had not made any real headway in Makkah and that it faced determined opposition from many quarters.

He therefore needed some reassurance, as did the small group of his followers. Such reassurance is granted here by God, the Merciful.

The advocates of Islamic revival face a similar situation wherever they happen to be. They have to confront all sorts of rejection, hostility, ridicule, persecution as well as physical and moral repression. All forces of jāhiliyyah, local and international, are marshalled against them. They are subjected to the most ghastly and wicked forms of repression. Conversely, those who conduct such persecution are treated as heroes. In their present difficulty, the advocates of Islam will be well advised to understand this verse fully, with all that it states and implies. They are in urgent need of the reassurance provided by God’s appropriate affirmation: “Be not in doubt concerning it; it is the truth from your Lord, even though most people do not believe.” (Verse 17)

Advocates of Islam need to find within themselves a share of the clear, divine evidence God’s messengers had in their hearts. They need to feel His mercy which God’s messengers never doubted for a moment and through which they confirmed their commitment regardless of the great difficulties they faced: “Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63)

Advocates of Islam nowadays face a situation that is not dissimilar to the situations faced by God’s messengers (peace be upon them). In fact, our situation today is similar to that which prevailed when the Prophet conveyed his message to all of humanity. He faced the jāhiliyyah into which humanity had sunk after it was put on the path of Islam [i.e. submission to God] by Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron, David, Solomon, John, Jesus and the rest of the prophets.

Jāhiliyyah may or may not recognize the existence of God. In either form it appoints for people deities who rule over them in a way that is different from that revealed by God. It establishes for mankind values, traditions and legislations which make them submit to these deities, and not to God. The Islamic message to all of humanity is to renounce these false deities in order to return to God. We should believe in Him as our only Lord, submit ourselves to Him, follow only His legislation and obey only His commandments. This is indeed what starts the grinding battle between monotheism and polytheism, Islam and jāhiliyyah, the advocates of Islamic revival and the tyrants who rule the world in the name of their false deities.

Hence, it is necessary for advocates of Islam to refer to the Qur’ān where they may find a picture of their own situation and the battle they are fighting. This is what we mean when we say that this Qur’ān can only be appreciated by those who fight its battle, and who face situations similar to those that existed at the time of its revelation and for which it provided guidance and instruction.

The sūrah moves on to confront those who deny the validity of the Qur’ān and who blatantly lie against God and the Prophet alleging that the Qur’ān is fabricated.

The confrontation starts with a scene from the Day of Judgement when the liars are brought to account before their Lord. Here, everything that can be described as lies against God is included: their allegation that God did not reveal the Qur’ān, their association of partners with Him and their claims that Lordship of this earth, which is an attribute of God’s, belongs to them. When they are brought before their Lord on the Day of Judgement all their allegations are publicized so that everyone witnesses their fabrications and falsehood. On the other side stand the believers, happy, reassured, awaiting their fine reward. The two groups are compared to someone who is blind and deaf, and another who is in full possession of his seeing and hearing faculties.

Who could be more wicked than one who invents lies against God? These shall be brought before their Lord, and witnesses shall say: ‘These are they who lied against their Lord.’ God’s curse is on the wrongdoers, who debar others from the path of God and seek to make it crooked, and who deny the life to come. Never can they be immune [from punishment] on earth, nor have they any friends to protect them from God.

Their suffering shall be doubled. They could not bear to hear, and they used not to see.

These are the ones who have lost their own souls, and that which they used to invent shall fail them. Most certainly, it is they who in the life to come shall be the greatest losers. Those who believe and do righteous deeds and humble themselves before their Lord are destined for Paradise, and there shall they abide. The case of the two parties is like that of the one who is blind and deaf and the one who sees and hears. Can the two be deemed equal? Will you not take heed? (Verses 18-24)

To invent any lie is to commit a terrible crime against truth and against the person concerned. How much more terrible the crime becomes then when the lies are fabricated against God? The culprits then “shall be brought before their Lord, and witnesses shall say: ‘These are they who lied against their Lord.’” (Verse 18) It is a scene where their crime is publicized and they are disgraced. They are singularly pointed out and everyone is made aware that their lies were ‘against their Lord’. The scene carries an air of defamation, and is followed by a suitably appropriate curse: “God’s curse is on the wrongdoers.” (Verse 18)

This curse is invoked by the witnesses, who are the angels, the messengers and the believers, or probably, all mankind. Thus, humiliation awaits them on that vast stage where they are brought to account. Or, perhaps, it is God’s final decision in their case along with the humiliation and the disgrace which they are made to endure in front of all people. In this case it should be read not as an invocation, but as a statement of fact: “God’s curse is on the wrongdoers.” The wrongdoers are those who associate partners with God and who fabricate lies against Him in order to debar others from His path.

“And seek to make it crooked.” (Verse 19) They do not wish to act with honesty and sincerity. They do not like to behave in a straightforward manner. They prefer crookedness and deviousness. The pronoun ‘it’ used here refers to either the path of God or to life generally. The truth about them is emphasized, for they are those ‘who deny the life to come.’ The Arabic expression here is much more emphatic, so that the enormity of their crime is portrayed in sharp relief.

Those who ascribe partners to God (limitless is He in His glory) are the wrongdoers who, indeed, wish all life to be crooked. For they deliberately take themselves away from the straightforward and honest path of Islam. Submission to any deity other than God can only bring about crookedness in every aspect of human existence. When people submit themselves to deities other than God Almighty, they bring humiliation into their own lives, whereas God wants them to enjoy dignity.

They perpetrate injustice and oppression while God wants life to be based on justice and fair play. They also waste their own efforts as they try to make their own deities look big and blow up their images so that they can fill the place which belongs to God alone.

These people, cursed and turned away as they are, can never “be immune from punishment on earth.” (Verse 20) God is always able to punish them in this life, if He so wishes. “Nor have they any friends to protect them” or to support them against God.

It is, however, His will to defer their punishment to the future life, so that they will endure torment in this world and in the world to come. “Their suffering shall be doubled.” (Verse 20) They have wasted their senses, and lived as if they were dispossessed of their faculties of hearing and seeing: “They could not bear to hear, and they used not to see.” (Verse 20)

“These are the ones who have lost their own souls.” (Verse 21) This is indeed the most terrible loss. For he who has lost his own soul cannot benefit from anything he gains in its place. These people have wasted their lives. They could not appreciate their dignity which is best fulfilled by lifting themselves above submission to anyone other than God. They incurred their loss when they denied the hereafter and fabricated lies against their Lord with the expectation that they would never meet Him. In the life to come they will find that they have lost their souls.

“That which they used to invent shall fail them.” (Verse 21) Their fabrications will go amiss. They cannot find the lies they invented against God. They will all disappear.

“Most certainly, it is they who in the life to come shall be the greatest losers.” (Verse 22)

What loss can be greater than theirs when they have lost their own souls both in this life and in the life to come?

Contrasted with their situation is that of those who believe and maintain good and proper action. These are reassured, have total trust in their Lord, undisturbed by any doubt or worry: “Those who believe and do righteous deeds and humble themselves before their Lord are destined for Paradise, and there shall they abide.” (Verse 23) The Arabic expression used for ‘humbling themselves’ also denotes submission, trust and reassurance. It depicts a believer’s relationship with his Lord which is one of complete satisfaction, security and freedom from all worry.

We have finally a very vivid image of each of the two groups. The first is like a person who cannot see because he is blind, and cannot hear because he is deaf. He does not put his senses and faculties to their ultimate use, serving his mind, so that he can think, reason and contemplate. He is indeed deprived of all his senses and faculties. The other group are like a person who sees and hears and is, therefore, rightly guided by his senses. “The case of the two parties is like that of the one who is blind and deaf and the one who sees and hears.” (Verse 24) This image is then followed by a rhetorical question: “Can the two be deemed equal? Will you not take heed?” (Verse 24)

The whole issue does not require more than taking heed. It is a simple, straightforward issue.