In the Shade of the Qur'an by Sayyid Qutb

This new passage touches the human conscience with a flow of observations that aim to put human nature face to face with clear evidence of God’s oneness, the truthful address of His Messenger and the concept of the Day of Judgement, the reckoning and justice that are certain to be administered to all on that day. These touches work on the whole of the human soul, taking it on a grand tour of the universe, opening up for it the broad horizons of its own world. It moves from ancient times to the present, and from this life to the real one beyond. The previous passage contained similar aspects, discussed in Chapter 1, but the present ones are clearer, certain to receive the right response from any person with an uncorrupted nature. The unbelievers genuinely feared that the Qur’ān would weaken them considerably. Hence they urged one another not to listen to it because they wanted to continue with their erring beliefs and practices.

For those who do good there is a good reward, and more besides. Neither darkness nor any disgrace will overcast their faces. These are destined for paradise, where they will abide. As for those who have done evil, an evil deed is rewarded with its like.

Ignominy will overshadow them — for they will have none to protect them from God — as if their faces have been covered with patches of the night’s own darkness. Such are destined for the fire, where they will abide. (Verses 26-27)

The last verse in the preceding passage said: “God calls to the abode of peace, and guides him that wills to a straight path.” (Verse 25) Here we have an outline of the rules that determine the reward of those who follow God’s guidance and those who turn away from it. It shows God’s grace, mercy, fairness and justice in both types of reward.

Those who do well in their choice of belief and practice, recognizing the right path and understanding the universal law which leads to the ‘abode of peace’ will have a goodly reward which is the fair outcome of what they do. But they will also have something more of God’s unlimited bounty: ‘For those who do good there is a good reward, and more besides.’ (Verse 26) They will be spared the misery of the Day of Resurrection, and the stress experienced by others before judgement is passed on all creatures: “Neither darkness nor any disgrace will overcast their faces.” (Verse 26) The Arabic phrase incorporates two words for darkness and disgrace. The first denotes dust, darkness and a pale colour that comes as a result of unhappiness or distress.

The other denotes humiliation, shame and subjection to insults. They are free of all this. The verse portrays a dense crowd, afflicted with misery, fear, and humiliation, as evidenced by the marks on people’s faces. To be spared all this is a great gain, an act of grace which is added to the expected reward.

Such people who enjoy this high position “are destined for paradise.” (Verse 26)

They are its owners and dwellers, and there “they will abide.” (Verse 26)

“As for those who have done evil.” (Verse 27) A more literal translation of this phrase would be ‘those who have earned evil’. The earnings they have made out of the transaction of this life are simply evil. They will have their fair reward, which means that they will not have their punishment increased or doubled. They are simply given their reward, like for like. “An evil deed is rewarded with its like.” (Verse 27) They are the ones to endure humiliation which weighs down heavily on them: “Ignominy will overshadow them — for they will have none to protect them from God.” (Verse 27)

There is simply no one to provide them with protection against the inevitable workings of divine law which metes out punishment to those who choose the path of evil.

The sūrah then paints an image of the mental darkness that overshadows them and leaves its impact on their terrified faces. They look ‘just as if their faces have been covered with patches of the night’s own darkness.’ (Verse 27) The whole atmosphere is dark, causing much fear and apprehension. People’s faces are made to look as if they are wearing the cover of the dark night.

Those who are abandoned in the midst of all this darkness ‘are destined for the fire.’ (Verse 27) They are its owners and dwellers, and there ‘they will abide.’ (Verse 27)

But where are those whom they claimed to be God’s partners and the ones they thought would intercede on their behalf? How come they could not provide them with any protection? What is happening to them on this fearful Day of Resurrection:

“One day We shall gather them all together, and then We shall say to those who associated partners with God: ‘Keep to your places, you and those you associated with God as partners.’ We will then separate them from one another. Then those whom they associated as partners with God will say: ‘It was not us that you worshipped. God is sufficient as a witness between us and you. We were, for certain, unaware of your worshipping us. ‘There and then every soul will realize what it had done in the past; and all will be brought back to God, their true Lord Supreme. All their invented falsehood will have forsaken them.” (Verses 28-30)

What we have here is a scene depicting one aspect of the Day of Judgement. It is painted in such a way that makes it far more effective than a clear statement to the effect that the partners they associate with God and their intercessors will not protect their worshippers against God, and can avail them of nothing. They are all brought together: the unbelievers and the false deities they associated as partners with God.

The Qur’ān describes the latter as ‘their partners’ in a sarcastic manner which also denotes that they are of their own invention, and hence never partners with God.

To all these, unbelievers and partners, an order is given: “Keep to your places, you and those you associated with God as partners.” (Verse 28) Stop where you are. That is the order. They must stand still the moment the order is issued, for an order given on that day is complied with immediately, without question. Then one group is set apart from the other: “We will then separate them from one another.” (Verse 28)

At this point the unbelievers do not speak. It is their claimed partners that speak to exonerate themselves from the crime committed by the unbelievers when they worshipped them in place of God, or in association with Him. They speak to make it clear that they were totally unaware of their being worshipped. As such, they have had no role in the crime. They appeal to God to be their witness: “Then those whom they associated as partners with God will say: ‘It was not us that you worshipped. God is sufficient as a witness between us and you. We were, for certain, unaware of your worshipping us.’” (Verse 29)

Thus is the status of those who were worshipped. They are weak, appealing to be exonerated of the sinful practices of their worshippers.

They seek to be absolved of an offence in which they took no part, and want God to be their witness.

At this point when everything is laid open, every soul will know the true nature of the deeds it did, realizing its inevitable outcome: “There and then every soul will realize what it had done in the past.” (Verse 30) What is abundantly clear to all at that moment is the fact that there is only one God to whom all shall return. Everything else is false:

“All will be brought back to God, their true Lord Supreme.” (Verse 30)

There the idolaters will find nothing of what they used to claim and fabricate. All prove to have no real existence. “All their invented falsehood will have forsaken them.” (Verse 30) It is a vivid scene which is raised before our eyes so that we can examine all its details and the truth it reflects. It is painted in a few words which have an effect far superior to what a mere statement of facts supported by clear arguments would have produced.

The first round in this passage took us to the gathering of all on the Day of Resurrection when all false claims and fabrications are shown to have no validity whatsoever. God’s is the only power on that day. Now the sūrah speaks of matters human beings see in their lives, and in their own souls, admitting that they are only done by God and subject to His control.

Say: ‘Who is it that provides for you from heaven and earth? Or, who is it that has power over hearing and sight? Who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? Who regulates all affairs?’ They will say: ‘God.’ Say, then: ‘Will you not, then, fear Him?’ Such is God, your true Lord. Apart from the truth, what is left but error? How is it, then, that you turn away? (Verses 31-32)

The pagan Arabs, as has been explained, did not deny God’s existence, nor did they deny that He is the One who creates, provides sustenance for His creation and controls the whole universe. They simply ascribed divinity to other beings whom they considered to be God’s partners. They claimed that these were able to bring them nearer to God or that they had their own power, independent of God’s. Here the sūrah addresses them taking their own beliefs as its starting point. It aims to alert their consciousness and make them reflect, so that they can discard their ill- conceived ideas. “Say: ‘Who is it that provides for you from heaven and earth?’” (Verse 31)

Who brings down the rain which quickens the land and brings up the plants? Who produces all the crops, birds, fish and animals? Who provides people with everything they get from the heavens and earth for their own and their animals’ food? This is what they used to understand when reference was made to the provisions from heaven and earth. Reality however is much greater than this. Today, we can still discover new provisions that He gives us, and we can still uncover more and more about the laws of nature. People can use what God provides for them in beneficial or harmful ways, in line with their sound or false beliefs. They get their provisions from the surface or bottom of the earth; from water running in its courses on the surface of the earth or stored underground; from the sun with its heat and the moon and its light. Even the putridity of organic material contains something that is used in medicine to produce cures for diseases.

“Or, who is it that has power over hearing and sight?” (Verse 31) Who is it that gives these organs their power or deprives them of it; who makes them healthy or malfunctioning? Who is it that makes them see and hear what they like or dislike?

Although that was then the limit of their understanding of the functioning of these senses, it was enough to enable them to understand the significance of such a question. However, we are still learning something new about the nature of hearing and sight, and the fine complexity of both these senses, to make the question wider in implication. The structure of the eye and the optic nerve, and how the whole system works to define what is seen, and also the structure of the ear, its different parts and how it captures sound frequencies are extraordinary wonders, particularly when they are compared to the most sophisticated machines of our modern scientific achievements. Yet although man-made machines are insignificant as compared with God’s work, people still ignore the miracles of creation which are all around them in the universe and in their own souls.

“Who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive?” (Verse 31) People considered everything that was motionless to be dead. On the other hand, motion and growth indicated life. Therefore the drift of the question was clear to them: it was no different from seeing a plant coming out of a seed and a seed contained in a plant; a chick coming out of an egg and an egg produced by a bird; and numerous other cycles of creation. To them this was especially remarkable, and it remains remarkable even though we have come to know that the seed and the egg should be classified among the living on account of the potential life they contain. Indeed life potential, with all its hidden qualities, hereditary characteristics and unique features, is one of the most remarkable and wonderful things made by God’s will.

A pause to consider the phenomenon of a seed and a stone bringing forth a plant and a date tree, and also an egg and a cell bringing forth a chick and a human being, may lead to a whole lifetime of thinking and reflecting. Let us just consider where in the seed the roots, sticks, leaves and fruits lie hidden? Where in the date stone does the core, the bast, the tall trunk and fibres we see in the date tree hide? Where are the taste, flavour, colour and smell stored, and how do we account for what we see of the great variety of dates? Where in the egg do the bones, meat, feathers, colour, flapping of the wings and the singing of the bird hide? Even more remarkably, where in the female cell does the human being with all its complex characteristics hide? Where are a person’s features stored until they are transmitted by genes that gather their qualities from past and distant generations? Where do the distinctive qualities of every human being come from: the way he talks, looks, turns his head, feels things around him, etc. and the features and qualities that he inherits from his parents, family and race, as well as those that give him his unique personality?

Is it sufficient to say that this endless world of creation lies hidden in a seed, a stone, an egg and a female cell? Is this sufficient to end our wonder? There is no escaping the recognition that it is all done by God’s will and produced by His power.

Human beings continue to uncover some of the secrets of life and death, and how the living is brought forth out of the dead and the dead out of the living. At different stages, elements experience death or come back to life. All this adds to the great significance of the question asked here and its broader perspective. The food we eat dies as a result of cooking and exposure to heat, but it is then transformed inside the living body into blood, which in turn becomes dead waste as a result of body processes. The more we learn about this process the more remarkable it appears, and yet it continues during every moment of the night and day. Indeed life continues to be a great exciting mystery that poses for man a question he cannot answer unless he admits that it is God the Creator who gives life.

“Who regulates all affairs?” (Verse 31) This question applies to all that has just been mentioned and to everything else, whether it relates to the affairs of the universe or to human affairs. Who regulates the great universal system that conducts the movement of all worlds in such a fine and elaborate manner? Who regulates the cycle of life and sets it along its finely tuned system? Who regulates the social laws that govern human life, without the slightest deviation from its course? The list of such questions is endless.

“They will say: ‘God.’” They, i.e. the Arabs who were the first to be addressed by the Qur’ān did not deny God’s existence, or His control of these great issues. But as they deviated from the path of the truth, they began to associate partners with God, and to address worship rituals to such partners. Furthermore, they put into operation laws that God had not sanctioned.

“Say: ‘Will you not, then, fear Him?’” (Verse 31) Since He is the One who provides sustenance, controls hearing and sight, brings the living out of the dead and the dead out of the living, and regulates all matters and affairs, should you not fear Him? The One who has all these attributes is indeed the true Lord who has no partners to be associated with Him.

“Such is God, your true Lord.” (Verse 32) Since the truth is one and cannot be present in more than one form at the same time, then whoever goes beyond it is in fundamental error. “Apart from the truth, what is left but error? How is it, then, that you turn away?” (Verse 32)

When the truth is clearly evident, how can anyone look elsewhere for guidance?

The outcome of the unbelievers’ deliberate denial of the truth, despite their acknowledgement of its basis, is that God has made it a law of human nature that those who deviate from the sound logic of nature and the overall laws of creation will not be believers: “Thus is the word of your Lord proved true with regard to those who do evil: they will not believe.” (Verse 33) He does not prevent them from believing.

Indeed the pointers to the truth and true faith are everywhere in the universe, and its logical basis is acknowledged by them. It is simply because they themselves refuse to take the way leading to faith and deliberately turn their backs on the logical conclusion of the premise they accept. It is an outcome they choose by disregarding the logic of nature.

The sūrah then resumes its line of drawing attention to aspects of God’s power and asks whether any of the partners the unbelievers associate with Him have any share in such power: “Say: ‘Does any of your partners [whom you associate with God] originate creation, and then bring it back [to life] again?’ Say: ‘It is God alone who originates creation and then brings it back [to life] again. How is it, then, that you are so misled?’ Say: ‘Does any of your partners [whom you associate with God] guide to the truth?’ Say: ‘God alone guides to the truth. Who is more worthy to be followed: He that guides to the truth, or he who cannot find the right way unless he is guided? What is then amiss with you? How do you judge?’” (Verses 34-35)

The questions now addressed to them, concerning re-creation and guidance to the truth, are not taken for granted like the first group. These are posed on the basis of what they accept as true. They relate to conclusions they should arrive at with reflection. No answer is required of them. The answer is placed in front of them, outlining the conclusions to the premises they have accepted: “Say: ‘Does any of your partners [whom you associate with God] originate creation and then bring it back [to life] again?’” (Verse 34)

They accept that God has initiated creation, but they do not acknowledge that He will bring it back to life. They refuse to believe in the resurrection, reckoning and reward. Yet God’s purpose is not complete by simply originating creation, giving creatures their span of life, letting them die without receiving their reward for doing well and following divine guidance, or their punishment for deliberately following falsehood. That would be a journey cut short, and that would not be designed by a Creator whose attributes include deliberate planning and perfect wisdom. Indeed believing in the Day of Judgement is a logical requirement of believing in the wisdom, justice and mercy of the Creator. This fact needs to be stated clearly to them, since they believe that God is the Creator, and acknowledge that He is the One who brings the living out of the dead. In fact the second life is closely similar to the process of bringing what is alive out of what is dead: “Say: ‘It is God alone who originates creation and then brings it back [to life] again.’’’ (Verse 34) It is singularly strange that they should turn away from this fact when they accept its premise: “How is it, then, that you are so misled?” (Verse 34) How is it that you choose error and accept false beliefs?

“Say: ‘Does any of your partners [whom you associate with God] guide to the truth?’” (Verse 35) Does any such partner reveal scriptures, send messengers, lay down a law and a code of living, give warnings and direct people to the truth? Does any of them explain the signs and pointers that are available in the universe and within human nature, awakening minds that have been left in deep slumber and alerting disused faculties? They were aware of all this since God’s Messenger presented it to them for their guidance. This was not something that they had already known and accepted, but rather something that actually took place before their very eyes. The Prophet was among them fulfilling the task God had assigned to him. Hence it is put to them as evidence of the truth they are called upon to acknowledge. “Say: ‘God alone guides to the truth.’” (Verse 35)

This leads to another question with a ready answer: “Who is more worthy to be followed: He that guides to the truth, or he who cannot find the right way unless he is guided?” (Verse 35) There can only be a single answer to this question. Naturally, the one who guides mankind to the truth is the one to be followed, in preference to the one who is in need of guidance. This applies whether those who are worshipped are made of stone or trees, or whether they are stars or human beings. In fact it applies to Jesus Christ [peace be upon him]. Although God sent him to give guidance to people, being himself human, he too was in need of God’s guidance. It therefore applies even more to those who are falsely claimed to be God’s partners.

“What is then amiss with you? How do you judge?” (Verse 35) What has come over you that you clearly misjudge matters and deviate so badly from the truth?

When the questions put to them are completed, and the answers dictated by natural logic and accepted premises are clearly stated, the sūrah points out what they actually do in respect of reflection, arriving at conclusions, and formulating beliefs.

They have no certainty in anything that relates to belief or worship. They do not base their arguments and beliefs on any fact that human nature and reason can accept as true. They indulge in conjecture, and that has nothing to do with the truth.

“Most of them follow nothing but mere conjecture. But conjecture can in no way be a substitute for truth. God has full knowledge of all that they do.” (Verse 36) They think that God has partners, but they do not try to test such thoughts either by reasoning or in practical terms. They think that their forefathers would not have worshipped idols unless those idols had something to deserve worship. But they do not question this false premise, nor do they free their minds from the shackles of following such thoughts blindly. They assume that God would not reveal anything to a man from among them, but they do not question why God would not do so. They also assume that the Qur’ān is authored by Muĥammad, but they do not try to verify whether Muĥammad is capable of authoring the Qur’ān, when they themselves, human beings like him, are totally incapable of producing a sūrah similar to the Qur’ān. Thus they go about life nourishing a host of assumptions and thoughts that have no foundation. As the Qur’ān describes it, they thrive on conjecture but this does not give them anything of substance. It is God alone who knows fully what they do. “God has full knowledge of all that they do.” (Verse 36)

The sūrah now begins a new round speaking of the Qur’ān itself. It starts with a categorical statement that there is no way that the Qur’ān could have been invented by anyone, followed by a challenge to the unbelievers to produce a single sūrah like it. It then shows their judgement to be hasty, lacking solid ground. This is followed by stating the nature of their attitude to the Qur’ān, coupled with encouragement to the Prophet to remain steadfast regardless of the response he receives from them.

The round concludes with a reference to the destiny awaiting those who are stubborn in their erroneous beliefs. It is a just and fitting destiny, determined by their deeds.

“This Qur’ān could not have been devised by anyone other than God. It is a confirmation of [revelations] that went before it, and a full explanation of God’s Book, about which there is no doubt. It certainly comes from the Lord of all the worlds. If they say: He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’ Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.

Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers. Some of them do believe in it, while others do not. But your Lord is fully aware of those who spread corruption. If they disbelieve you, then say: I shall bear the consequences of my deeds, and you your deeds. You are not accountable for what I do and I am not accountable for your doings.’ Yet some of them [pretend to] listen to you; but can you make the deaf hear you, incapable as they are of using their reason? And some of them [pretend to] look towards you; but can you show the way to the blind, bereft of sight as they are? Indeed, God does not do the least wrong to mankind, but it is men who wrong themselves.” (Verses 37-44)

“This Qur’ān could not have been devised by anyone other than God.” (Verse 37) Such unique characteristics of topic and expression; such perfection of order and harmony; such completeness of the faith it preaches and the code for human life it lays down; such a thorough concept of the nature of Godhead, as well as the nature of life, human beings and the universe could never have been designed by anyone other than God. Only He is able to combine all this, because He is the One who knows the beginnings of all things and their ends, the apparent and the hidden. No one else can devise a system that is perfect, free of shortcomings and based on perfect knowledge.

“This Qur’ān could not have been devised by anyone other than God.” (Verse 37) What is negated here is the very possibility that the Qur’ān could ever have been fabricated or authored by anyone other than God. This is much more comprehensive and emphatic.

“It is a confirmation of [revelations] that went before it.” (Verse 37) It confirms all the revelations and Scriptures given to earlier messengers. It confirms the original faith outlined by those messages and the good things they advocated. It is also “a full explanation of God’s Book.” (Verse 37) It is the same Book, outlining the same message preached by all messengers. There may be differences of detail in these messages, but the basic principles are the same. The Qur’ān explains God’s Book fully, making clear all the methods and means of goodness it outlines and how these are to be fulfilled and followed in human life. The faith is the same and the basic substance is the same, but the methods of goodness and the legislation outlined are given each time in a degree of detail that suits human progress and development. When mankind came of age, they were addressed by the Qur’ān as adults. They were no longer addressed by physical miracles that defy human intellect.

Moreover, it is a Book “about which there is no doubt. It certainly comes from the Lord of all the worlds.” (Verse 37) This is an assertion that the Qur’ān could never have been fabricated or attributed falsely to God. It is indeed a revelation by ‘the Lord of all the worlds.’ Having stated the truth about the Qur’ān, the sūrah speaks of a certain possibility:

“If they say: ‘He has invented it.’” (Verse 38) In other words, if Muĥammad is alleged to have invented it let them then mobilize their resources and invent a single sūrah like it, if they can. “Say: ‘Produce, then, one sūrah like it, and call for help on all you can besides God, if what you say is true.’“ (Verse 38)

The challenge is permanent, as is their inability to meet it. It continues for the rest of time and no one will ever be able to meet it. Anyone who appreciates the strength, beauty and artistic expression of the Arabic language will recognize that the Qur’ānic style is unique, and that no human being could produce anything similar to it. So will those who study human social systems and legal principles. If they study the system laid down in the Qur’ān, they will realize that its approach to the organization of the human community is absolutely unique. It enacts appropriate regulations for all aspects of human life, while at the same time allowing a sufficient degree of practicality and flexibility to meet any type of development. That is a task too great to be undertaken by a single human mind, or by the minds of any group of human beings in a single generation or throughout human history. The same applies to those who study human psychology and methods of influencing people on the one hand, and the Qur’ān and the way it addresses the human mind on the other.

It is not merely the incomparability of the Qur’ānic style and mode of expression; instead the absolutely miraculous nature of the Qur’ān is easily recognized by experts in diverse disciplines such as language, society, law and psychology.

Those who are adept at using artistic expression, and have an insight into fine literary styles are better able to appreciate the miracle of the Qur’ān in this particular aspect, while experts in the different disciplines of sociology, law, psychology are able to appreciate its superior treatment of their themes. Each will appreciate better than anyone else the miracle of the Qur’ān in their respective disciplines. I admit that it is practically impossible to describe this miracle and its true dimensions but I will nonetheless attempt to give a glimpse of its nature.

The Qur’ān is readily distinguishable from any human expression. It has a powerful effect on people’s hearts which no human style can achieve. Such an effect is sometimes felt by people who have no knowledge of Arabic. Some remarkable events, which may not be the rule, cannot have any other explanation. I am not giving any example witnessed by anyone else. I am only relating something that happened to me about 15 years ago, for which I have no less than six witnesses.8

We were seven Muslim passengers travelling on board an Egyptian ship across the Atlantic to New York. There were also 120 foreign passengers, none of whom was a Muslim. It occurred to us to hold Friday prayers on board, in the middle of the ocean. God knows that we were not that keen on the prayer itself, but we were driven to show our religious feelings when we saw a missionary exercising his mission with the passengers. He even approached us. The Captain, an Englishman, facilitated our task and allowed any of the crew and other workers, all of whom were Nubian Muslims, to join the prayer, provided that they were not on duty at the time.

They were overjoyed by this, as it was, in their experience, the first time ever that Friday prayers had been held on board. I delivered the khuţbah, or sermon, and led the prayers, while many of the foreign passengers were watching nearby.

When the prayer was over, many of them congratulated us on a ‘successful service’. That was how they viewed our prayers. One particular lady, whom we were later informed was a Christian from Yugoslavia fleeing from the oppression of Tito’s Communist regime, was particularly touched. In fact she could not control her feelings and her eyes were full of tears. She shook our hands warmly and said in broken English that she was profoundly touched by the discipline and spiritual calm of our prayers. She then asked which language the ‘priest’ was speaking. She simply could not imagine that prayers could be led by a layman, but we made sure to explain this point to her. She also said that although she could not understand a word of what was being said, the language had a remarkable musical rhythm. She then added something that was a great surprise to us all. She said that certain phrases or sentences which he used were different from the rest of his speech. They were more clearly musical with an even more profound rhythm. These phrases filled her with awe. It was as if the imām was deriving his speech from the Holy Spirit. We reflected on what she had said and concluded that she meant the Qur’ānic verses quoted in the khuţbah and recited during the prayer. The whole thing was truly remarkable as the lady did not understand a word of Arabic.

As I have said, this is not the rule. Yet this incident, and similar ones reported by different people, confirm that the Qur’ān has some secret which enables certain hearts to react to it when they hear its recitation. It might have been that this lady had a keen religious sense which, coupled with the fact of her flight from Communist tyranny in her own country, refined her interaction with God’s revelations. But why do we wonder at this when we see thousands of uneducated Muslims greatly influenced by the rhythm of the Qur’ān, despite their inability to understand it. In a sense, they are not much different from this Yugoslav lady.

I have felt it necessary to speak about this subtle power of the Qur’ān before turning to other aspects which are well known to those who are skilled in the art of expression and those who are endowed with a refined sense or who think and contemplate.

A distinctive feature of the Qur’ānic method of expression is that it tackles great issues in a space which, by human standards, is far too short. Nevertheless, it covers them in the fullest, finest, most vivid and accurate way, maintaining at the same time a perfect harmony between the words it uses, the style, rhythm, connotations and the overall feeling it generates. It combines artistic beauty with precision in a way that makes it impossible to replace one word with another, and does not allow the needs of fine style to overshadow those of precise meaning or vice versa. In this respect, it achieves a standard of excellence that surpasses anything that men of letters recognize as the zenith that can be attained by any human being.

This main feature brings about another distinctive characteristic of the Qur’ān, one which enables a single statement to provide different meanings that run side by side, with each given its fair share of clarity. There is no ambiguity or confusion between different meanings. Each aspect and each fact to which the text refers is given its full and appropriate space. Thus the same statement is quoted in different contexts but on each occasion it fits the context perfectly, as if it were only meant to express the particular issue in question. This feature is well known, and it only requires brief mention for people to appreciate it.

The Qur’ānic method of expression is also distinguished by its ability to paint pictures in a way no human expression can approximate. Anyone who tries to imitate it sounds confused and incoherent. How can people express the following ideas in the same way as the Qur’ān:

“And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said: ‘I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself.’” (Verse 90) Up to this point, this is an account of certain events. But it is followed immediately with a direct remonstration brought up as though it were taking place right before us: “Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you.” (Verses 91-92)

This is then followed with a concluding comment on the scene itself: “For a great many people do not heed Our signs.” (Verse 92)

“Say: ‘What is weightiest in testimony?’ Say: ‘God is witness between me and you. This Qur’ān has been revealed to me that I may thereby warn you and all whom it may reach.’” (6:

19) So far this is an instruction received by God’s Messenger. Then immediately we see the Messenger questioning his people: “Will you in truth bear witness that there are other deities beside God?” (6: 19) The next moment, we see him again receiving instructions concerning the very point he is questioning his people about and receiving their answer: “Say: ‘I bear no such witness.’ Say: He is but one God. I disown all that you associate with Him.’” (6: 19)

Note also the frequent switch of tense or address often employed in the Qur’ān, as in the following passage: “On the day when He shall gather them all together, [He will say]: ‘O you company of jinn! A great many human beings have you seduced. ‘Those who were their close friends among human beings will say: ‘Our Lord, we have enjoyed each other’s fellowship, and we have now reached the end of our term which You have appointed for us.’ He will say: ‘The fire shall be your abode, where you shall remain, unless God wills it otherwise.’ Indeed, your Lord is Wise, All-knowing. In this manner do We cause the wrongdoers to be close allies of one another, because of that which they do. ‘O you company of jinn and humans! Have there not come to you messengers from among yourselves who related to you My revelations and warned you of the coming of this your day?’ They will reply: ‘We bear witness against ourselves.’ The life of this world has beguiled them. So they will bear witness against themselves that they were unbelievers. And so it is that your Lord would never destroy a community for its wrongdoing, while they remain unaware.” (6: 128-131)

There are numerous similar examples in the Qur’ān. Its style is thus totally different from any human style. Anyone who wishes to argue about this can try as hard as he wishes to produce something like it, but he will certainly fail. He will be totally unable to come up with any meaningful piece of writing, let alone having any degree of artistic beauty, inspiring rhythm and perfect coherence.

The Qur’ān addresses the human entity as a whole. It does not address different faculties such as logical reasoning, pulsating hearts or excited feelings, one at a time.

It simply makes its appeal in the most direct manner, touching all human receptive faculties at once. Thus it generates feelings, impressions and concepts of the truth of existence that no other method known to mankind can ever generate. Moreover, all these are profound, comprehensive, precise, lucid and inimitably expressed.

I would like to quote here a few paragraphs from a book I am now working on9

which may express this fact better. These speak of the Islamic approach in elucidating the constituent elements of the Islamic concept of life in a beautiful, comprehensive, coherent and balanced way. The most distinctive features of this approach are:

Firstly, it portrays the facts as they are using a style that reveals all their aspects, dimensions, links and consequences. Comprehensive as it is, it does not complicate any fact or make it ambiguous. It then makes its address to all humanity, at all levels. 10 God has not wished to make the attainment of any standard of knowledge or education a necessary requirement for the proper perception of the Islamic concept of life. Faith is the first need in human life.

When it is accepted by people, it formulates in their hearts and minds a concept which defines their method of dealing with the whole universe. It also gives them a method to follow in the pursuit of any branch of knowledge. This concept provides for them a complete explanation and understanding of the universe and what happens in it. Since it is founded on the truth of faith, God wants it to be the basis of all their knowledge and scientific study. This is the most solid basis since it is the ultimate truth.

All that man learns, and all the knowledge he attains, from any source other than faith remain within the field of probability. It is neither final nor absolute, not even when it relies on scientific experiment. Empirical science relies on analogy and induction to draw its conclusions. It is not based on thorough and exhaustive investigation and universal application. That is not possible for human beings to do in any experiment, even if we assume that all human observations and final conclusions are correct. The ultimate that scientific research can achieve is to conduct a number of experiments and make observations and conclusions that are applied generally. Scientists admit that their conclusions remain within the realm of probability; they are never final. Besides, every single experiment aims to determine the degree of probability of a certain aspect. Hence, the only certain knowledge that human beings can acquire is that which they receive from the One who knows all, and is fully aware of all secrets and minute details. He is the One who speaks the truth and explains the ultimate certainty.11

Secondly, it is free of any flaws of disjointedness or incoherence which are observed in scientific studies, philosophical treaties and refined artistic writings. It does not approach each aspect of a coherent, beautiful whole separately as all human styles of expression do. It portrays them all in an integrated approach which links perceptible features with the realm that lies beyond our reach. Thus it establishes a link between the truth of the universe, life and man and the truth of God; between this life and the life to come; and between our world here and the Supreme Society of angels. All this is done in a unique, inimitable style. When human beings try to imitate this characteristic, they fall far short and the outcome is incoherent, ambiguous, and ill-defined. This is the opposite of what we readily observe in Qur’ānic style.

Strong as the link is between different facts tackled in a particular Qur’ānic passage or sūrah, the emphasis on any one of them may frequently change, yet the link remains clear. For example, when the emphasis is placed on explaining to people who their true Lord is, we find this great truth portrayed in describing His magnificent work in the universe and within human life, in our own world which we see and feel and in the world beyond. Elsewhere the emphasis may be on elucidating the truth about the universe and its existence. Here, then, we have the nature of the relationship between Godhead and the universe clearly outlined, with frequent references to the nature of life and living creatures and also to the natural laws God has set in operation in the universe at large.

Similarly, when the nature of man is emphasized, it is portrayed with its links with God, the universe and other living creatures; and also with the present world and the world beyond. If the emphasis happens to be on the life to come, this life is also discussed, and both are related to God and to other important facts. The same applies when the truth about the present life comes in for special emphasis.

Thirdly, the Qur’ān not only portrays the truth as an integrated whole with all its aspects in perfect harmony, but it also gives each aspect in this complete whole its due share of space and importance, commensurate with its weight on God’s accurate scales. Hence the nature and qualities of God, and the question of godhead and servitude appear to be the dominant issues.

Indeed explaining the facts relevant to these issues appears to be the basic theme of the Qur’ān. 12 Similarly, the theme of the world that lies beyond the reach of human perception, including God’s will, predestination and the life to come, occupies substantial space. So does the nature of man, the universe and life, with each being given mutually complementary importance that fits with the harmony and complementarity of these questions in real life. Thus no important fact is overlooked, ignored or gloated over.

We have spoken elsewhere about the Islamic concept being well balanced. It admires the accuracy of the laws governing the material world and the perfect harmony between its various components. However, this admiration does not lead to making the material world a deity, as did some communities of old. In fact this is still done by some people in modern times when they ascribe divinity to material worlds or to stars and planets. Nor does the admiring look at the miracle of life and how it defines its functions and fulfils them, or its harmony with the universe around it, lead to giving it the position of a deity, as do some modern existentialists. Similarly the wonderful creation of man, his unique qualities and potential, manifesting themselves in his interaction with the universe, causes much admiration. However, this admiration does not lead to making man, or human intellect, a deity in one way or another, as the idealists generally do. On the other hand, the recognized majesty of the divine truth, or God Himself, does not lead to the discarding of the material world or to looking at it or at man with contempt, as Hindu, Buddhist and distorted Christian philosophies do. In fact, a well- balanced outlook is the main characteristic of the Islamic concept of life generally.

Similarly, the Qur’ānic method in presenting the constituent elements of this concept and the facts upon which it is based is also well balanced, giving prominence where it is due. Thus they are all clearly apparent every time the Qur’ān outlines this concept in its totality. This unique Qur’ānic quality is beyond the ability of human expression, refined as it may be.

Fourthly, the Qur’ān combines accuracy and precision with an inspirational vitality that imparts to these facts a rhythm, life and beauty unknown in any human presentation or expression. However, this accuracy does not encroach on a lively and beautiful style, nor does the demarcation spoil the rhythm and harmony.

Interaction with the Qur’ānic approach is the best way to appreciate it. Much as we try, we cannot fairly describe, in our human style, its main features so as to begin to appreciate it in the same way. Nor can our study of the main characteristics and constituent elements of the Islamic concept of life, man and the universe, be as complete as its picture given in the Qur’ān. Our attempt to present this study to people is made only because people have drawn far away from the Qur’ān. They have chosen to make their social environment vastly different from that which prevailed in the community which received the Qur’ānic revelations. They no longer experience the same circumstances and concerns of that community which established the Islamic society. Hence people are no longer able to appreciate the Qur’ānic approach and interact with it. Nor are they able to enjoy its beauty and finer characteristics.

The Qur’ān sometimes explains the basic truisms of faith in a way that the human mind would never attempt, because, by their nature, these are not things which preoccupy or attract human attention. A clear example is the verse which describes God’s infinite knowledge: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (6: 59) These broad places and situations, visible and hidden, are not normally frequented by human thought in this way, when it tries to express knowledge that embraces everything. Let us quote here a few paragraphs of what we stated in our commentary on this verse.

Every time we look at this short verse, we cannot fail to recognize its miraculous style which tells of the author of the Qur’ān. One look at its subject matter is sufficient to make us absolutely certain that this is something no human being would say. Human intelligence does not stretch to limitless horizons when it describes perfect, unfailing knowledge. Instead, the human intellect has different characteristics and certain set limits, because its images reflect its own concerns. Why should human beings care about the number of leaves falling from trees all over the globe? Why should they bother about grains buried in the deep dark recesses of the earth? What concern is it to them to know everything that is fresh or dry? People simply do not care about falling leaves, let alone about counting them. They care about the seeds they plant, hoping to have a good harvest. Otherwise, they would not care about the grains buried in the earth. They certainly like to use what they have of fresh and dry things, but none of these matters is thought of as evidence of perfect knowledge. It is only the Creator who knows and cares about every falling leaf, buried grain and the like, as He does about other things, fresh or dry.

No human being could ever contemplate that each falling leaf, buried grain, every fresh object and also every dry one should be recorded in a clear book. They cannot see any benefit to them from keeping such a record. But the Sovereign of the whole universe is the One who has all that recorded because everything in the whole universe, large or small, visible or hidden, distant or close, apparent or unknown, is part of His dominion and, as such, is accounted for.

This is an expansive scene, one which leaves a profound effect on the human mind. The human intellect does not even try to paint such a scene comprising the leaves falling from every tree throughout the world and every grain hidden in the soil and every fresh and dry thing on earth. Indeed, neither our eyes nor our imagination care to visualize it in the first place. Nevertheless, it is a powerful scene that tells us much about God’ s knowledge, reminding us that God oversees and records everything. His will takes care of what is large or small, highly important or infinitely insignificant, visible or hidden, distant or close, apparent or unknown.

Those of us who react to what we experience and have the talent of expression are keenly aware of our human limitations to visualize and express things. We know from personal experience that it does not occur to any human mind to paint such a scene and that no human being can use such a mode of expression. I invite anyone who disputes this to look into everything that human beings have ever written in an attempt to see if human literary talent has ever ventured in this direction. Indeed, this verse and similar ones in the Qur’ān are sufficient for us to know the Author of this glorious book.

If we look at the artistic excellence in this verse, we soon realize that it surpasses everything that human beings have ever attempted: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He.” (Verse 59) The verse takes us first into the unfathomable reaches of the world beyond, stretching into time and place, as well as the past, present and future and into what takes place both in this life and in our imagination.

“He knows all that the land and sea contain.” (Verse 59). The picture here is of the seen world, stretching infinitely over the horizon so that the world we see is stretched into an infinite existence to provide harmony with the limitless nature of the world beyond.

“Not a leaf falls, but He knows it.” (Verse 59). This depicts the movement of death, the fall from above and disappearance after the end of life.

“Neither is there a grain in the earth’s deep darkness.” (Verse 59). This depicts the movement of growth and life, starting in the deep and going up onto the surface. We see how the dead quickens and the idle moving forward with vigour.

“Nor anything fresh or dry but is recorded in a clear book.” (Verse 59) This is an overall generalization that comprises both life and death, the thriving and the withering away of everything that lives on earth. Who other than God would begin with such material in order to paint such an expansive scene? And who would give it such beauty and harmony to add to its excellence? Who other than God can do that?13

Let us now take another example expressing the same idea: “He knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them. And He alone is the Most-merciful, Truly forgiving.” (34: 2)

Reflect for a moment on this image drawn with the use of only a few words and you will see an endless number of things, movements, shapes, sizes, forms and abstractions that defy the imagination. Should all the people on earth dedicate their entire attention throughout their lives to monitoring and enumerating what takes place in a single moment, of all that to which this verse refers, they would not be able to compile a comprehensive list of which they would be certain.

How many things enter the earth in a single moment? How many grains are buried into all corners of the earth, and how many find their way into them? Think for a moment of the number of worms, insects, particles and crawlers that go underneath the surface of the earth throughout the globe. Think of the number of drops of water, gas molecules as well as rays and radiation that go into the earth at every point of its vast expanse. Think of all this and remember that it is all watched by God whose eyes never blink.

Then how many things come out of the earth? How many plants shoot up, springs issue forth, volcanoes erupt, and gases spread out? How many buried things reveal themselves, and how many insects come out of their hiding places? How many are those things, visible or invisible, known to humans or unknown, that come out of the earth in a single moment? The number is beyond human reckoning.

Reflect on the number of things that come down from the skies: the drops of rain, the meteors, the blazing rays and other rays that bring us light. Think also of every divine command brought down to accomplish God’s will, and the mercy God bestows on the whole universe or on particular creatures; and think of all the provisions God grants to His servants in abundance or in restricted measure. All this comes down from the skies, as do numerous other things known only to God Himself.

Reflect also on what ascends to the skies: how many breaths of air come out of every plant, animal, human or other creature? How many supplications are addressed to God in public or in private, heard only by God? Think of the spirits of creatures that are gathered to God; the angels carrying God’s orders, and other spirits that go about totally unknown to anyone other than God. Think also how many particles of vapour ascend from the seas, and how many gas molecules ascend from different types of creation.

How many of all these take place in a single moment? How much knowledge do human beings need to make a record of all that takes place in a single moment?

Would they come close even if they devoted a lifetime to such counting and recording? But God’s knowledge, which is complete and perfect, encompasses all that at every moment and every place. Indeed every heart and mind, every intention and thought, every movement and stoppage is under God’s watchful eye. Yet His grace ensures that they remain private, and He also often forgives, for “He alone is the Most-merciful, Truly forgiving.” (34: 2)

Indeed many similar verses of the Qur’ān indicate that it is not of human writing.

Such cosmic thoughts do not occur to human beings, because there is nothing in human nature that gives rise to them. Moreover, the simple touches that serve to encompass a universal expanse indicate that they come from the Maker of the universe, whose style no one can emulate.

Certain things and happenings which appear to us to be of little significance are often used by the Qur’ān to prove great concepts. Here they are portrayed in a different light showing them to be very important indeed, and most fitting to prove the concepts in question. For example: “It is We who have created you: why, then, do you not accept the truth? Have you ever considered that seed which you emit? Is it you who create it, or are We the source of its creation? We have indeed decreed that death shall be ever- present among you; but there is nothing to prevent Us from changing the nature of your existence and bringing you into being anew in a manner as yet unknown to you. And since you are indeed aware of the miracle of your coming into being in the first instance, why, then, do you not bethink yourselves of Us? Have you ever considered the seed which you cast upon the soil? Is it you who cause it to grow, or are We the cause of its growth? For, were it Our will, We could indeed turn it into chaff; and you would be left to wonder and to lament, ‘Indeed we are ruined! Nay, but we have been deprived of our livelihood!’ Have you ever considered the water which you drink? Is it you who cause it to come down from the clouds or are We the cause of its coming down? Were it Our will, We could make it burningly salty and bitter: why, then, do you not give thanks? Have you ever considered the fire which you kindle? Is it you who have brought into being the tree that serves as its fuel, or are We the cause of its coming into being? It is We who have made it a means to remind [you of Us], and a comfort for all who are lost and hungry in the wilderness [of their lives]. Extol, then, the limitless glory of your Lord’s mighty name.” (56: 57-74)

The Qur’ān makes of such familiar phenomena universal issues of great importance, revealing the great laws in the universe, and formulating the basis of a profound faith and a complete way of existence. At the same time, it makes these familiar happenings the centre of thought and contemplation, a tool that refreshes hearts and souls and awakens feelings and sensitivities. It alerts people to phenomena which they tend to overlook although they are in front of them morning and evening. It makes them sensitive to the wonderful and miraculous events that take place in the universe. It does not leave them in need of special, preternatural and infrequent events. Nor does it require them to look for miracles and signs that are alien to them and to their lives, or to look far beyond the laws of nature that affect their own world. It does not lead them to dig into complex philosophies, entangled questions of logic, or scientific experiments that may not be comprehensible to all, in order to formulate in their minds a faith and a concept of life based on it.

They themselves are made by God, and the natural phenomena functioning all around them are set in operation by His will. Everything that He creates is miraculous. Moreover, the Qur’ān is His own book. Hence, it turns their minds to the miracles that are within them or present in their own world. It leads them by the hand to reflect on the miracles that are familiar to them, but because of this familiarity are overlooked and ignored. It opens their eyes to make them see the great secret that is embodied in their existence. It is the secret of the creative power and God’s absolute oneness, and the secret of the eternal divine law that operates in their own selves and in the universe around them. This law embodies all the pointers to, and proofs of, the truth of faith. These are brought alive within their human nature.

This is the method followed in the Qur’ān as it portrays aspects of God’s power seen in people’s own creation, in the plants they grow, the water they drink and the fire they kindle. These are among the most basic things that they see all the time. It also portrays the moment when life on earth comes to its end, and the life of the other world begins. This is the moment which will be faced by everyone, when nothing within human power is of any avail. Thus the Qur’ān brings all human beings face to face with God’s absolute power which controls the whole universe.

There is no room for any argument. No excuse is valid. The truth stares people in the eye.

The Qur’ānic method of addressing human nature is itself a proof of its source. It is indeed the same source that has given the universe its existence. Its very structure follows the same method of building the universe. The most simple of material is used to produce the most sophisticated shapes and forms, as well as the largest and greatest of creatures. It is thought that the atom is the matter from which the universe is built, and the cell is the matter from which life is formed. Minute as it is, the atom is itself a miracle. Similarly, the tiny cell is a great wonder. In the Qur’ān, the most simple and familiar things are used to formulate the most profound religious beliefs and the broadest universal philosophy. The scenes portrayed are those known and experienced by everyone. They are concerned with offspring, plants, water, fire and death. Even the most primitive man, in his old cave has witnessed the inception of embryonic life, the shoot of a plant, the fall of water, the kindling of fire and the moment of death. On the basis of these scenes, familiar as they are to all human beings, the Qur’ān formulates its ideological beliefs. In this way, the Qur’ān is able to address its message to every human being in every community. But these simple and familiar scenes epitomize the great truth of the universe, and most profound secrets of God’s ability. Simple as they are, they address human nature in general, and their greatness remains the central preoccupation of the most knowledgeable of scientists and scholars to the end of time.

“If they say: ‘He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’” (Verse 38) At this point, with the sūrah presenting this challenge, all argument is stopped and a clear statement is made to establish the fact that they rely only on conjecture, judging what they do not know.

Right judgement must be preceded by thorough knowledge, and not rely on personal preferences or unproved views. What they are judging is the revelation of the Qur’ān and the truth of its promises and warnings. They have denied all these without having any firm knowledge to justify their denial, and without waiting for its true interpretation: “Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.” (Verse 39) In this they have followed in the footsteps of former communities who rejected God’s revelations and associated partners with their Lord. They should consider the fate of those earlier communities in order to know what awaits them if they continue to reject the faith. “Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers.” (Verse 39)

Although most of them deny something of which they do not have certain knowledge, and instead follow conjecture and caprice, there are those who do believe in the truth of this revealed book: “Some of them do believe in it, while others do not. But your Lord is fully aware of those who spread corruption.” (Verse 40) These spreaders of corruption are the unbelievers. Corruption on earth is certainly caused and mostly spread by turning away from belief in the true Lord. Indeed all corruption starts by submission to beings other than God, including the evil that follows such submission. This is the root cause of following one’s desire in what affects oneself or others. It is this which leads to the rise of false gods which corrupt everything so that they can maintain their false lordship. They corrupt people’s morals, spirits, thinking, concepts, as well as their interests and property, seeking only to preserve their own power. The history of mankind, old and new, is full of examples of such corruption spread by those who are devoid of faith.

Having explained their attitude to the Qur’ān the sūrah addresses the Prophet, telling him not to let himself be affected by their rejection of the truth. He is to disown them and their deeds, declaring that he has nothing to do with them, and by sticking to the truth, stating it clearly and decisively: “If they disbelieve you, then say: ‘I shall bear the consequences of my deeds, and you your deeds. You are not accountable for what I do and I am not accountable for your doings.’” (Verse 41)

This directive to the Prophet is also meant to touch their consciences. They and their actions are disowned by the Prophet. Now they can face the fate they have been told about without his support. It is yet another way of awakening their hearts, just like a child stubbornly refusing to walk with his parents being left alone to face the consequences of having lost their support in an unexpected eventuality. Such warnings are often successful.

The sūrah goes on to portray how they behave with the Prophet. They listen to him and look at him, but they have already sealed their hearts and minds. Hence their faculty of perception cannot make any sense of what they hear and see: “Yet some of them [pretend to] listen to you; but can you make the deaf hear you, incapable as they are of using their reason? And some of them [pretend to] look towards you; but can you show the way to the blind, bereft of sight as they are?” (Verses 42-43)

Those who cannot use their reason to understand what they hear or appreciate what they see are always present in large numbers everywhere. The Prophet (peace be upon him) cannot do anything for them because they refuse to learn how to discern and reason. The Prophet cannot make the deaf hear or the blind see. Only God can do that. He, however, has set a law in operation and left His creatures to reap the results of their dealings according to this law. He has given them ears, eyes and minds to hear, see and reason with, so that they may follow the true guidance He has sent them. If they decide to put these faculties out of order, they will reap the consequences according to His law. Such consequences are their fair reward, for God does not treat anyone with injustice: “Indeed, God does not do the least wrong to mankind, but it is men who wrong themselves.” (Verse 44)

These last few verses are meant to reassure the Prophet and relieve his sorrow at their stubborn rejection of the truth. God reassures him that their rejection is not the result of any lack of effort on his part, or lack of conviction on the part of his message. It is simply that they behave as though they were deaf and blind. It is only God who gives ears and eyes their faculties. It has nothing to do with the message itself or the person who preaches it. These verses also provide a clear definition of the nature of servitude to God. The Prophet himself is a servant of God, and all his abilities remain within the limits of God’s servants. The final say belongs to God alone.

The next verses quickly touch the hearts of the unbelievers, portraying as they do a scene from the Day of Judgement. In this scene the whole of life which is so heavily present in their consciousness, and which encompasses all their concerns and preoccupations appears to be no more than a short trip which people undertake before returning to their permanent abode: “On the Day when He will gather them together, [it will seem to them] as though they had not sojourned in this world more than an hour of a day, getting to know one another. Lost indeed will be those who [in their lifetime] disbelieved in meeting God and did not follow the right guidance.” (Verse 45)

In this very fast round, we see those who are gathered on the Day of Judgement to be totally bewildered. It all comes to them as if by total surprise. It is as if their journey through this life has been a very short one, lasting barely an hour in which they get to know one another before it is all over. Or we may take this as an analogy showing how we spend our whole lives just meeting and getting to know one another. Although it is given by way of example, it is a completely true statement. Do people ever complete the process of getting to know one another? We come and go, and each individual or group barely gets to know the rest.

Reflect, if you will, on individuals who are in conflict with one another all the time: have they got to know one another as they should do? And then those warring nations which constantly fight over material and petty gains, hardly able to finish one quarrel before starting another. Do they get to know each other? The comparison is drawn here in order to emphasize the fact that this present life is very short.

In this way the loss of those who give this momentary trip all their attention is highlighted. They deny the fact of their forthcoming meeting with God, and instead turn away from Him. They make no preparations for their meeting with God or for their much longer stay in the life to come: “Lost indeed will be those who [in their lifetime] disbelieved in meeting God and did not follow the right guidance.” (Verse 45)

This is followed by an address to the Prophet concerning the warnings God gives to those who deny the truth of His revelations. It is a clear warning wrapped in a cover of mystery. They do not know whether it will come to pass within a day or so, or whether they will have to wait until the Day of Judgement. Thus it remains a constant threat to them, so that they may take heed and mend their ways. Gradually the passage which begins with a warning moves on to conclude with a description of the situation when nothing is of any use, and no one can buy his escape from God’s punishment, not even if he had the whole world to offer. On the Day when God sits in judgement, no one shall suffer any injustice. Again we find here an example of the Qur’ānic method which links this life with the life to come, in just a few touching words. But it also describes the link between the two lives as it is in reality, and as they should always be viewed from an Islamic standpoint.

Whether We show you some of what We have promised them or We cause you to die, it is to Us that they shall return. God is witness of all that they do. To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged. They say:

‘When will this promise be fulfilled, if you are truthful?’ Say: ‘I have no control over any harm or benefit to myself except as God may please. For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’ Say: Do but consider. Should His punishment befall you by night or by day, what could there be in it that the guilty ones should wish to hasten? Is it, then, when it has come to pass that you will believe in it? Is it now, while so far you have been asking for it to come speedily?’ Then it will be said to the wrongdoers: ‘Taste the long-lasting torment. Is this requital anything other than the just due for what you used to do?’ They will ask you: ‘Is all this true?’ Say: ‘Yes, by my Lord. It is most certainly true, and you will never be beyond God’s reach.’ Should every wrongdoer possess all that the earth contains, he will gladly offer it all as ransom. They will harbour feelings of remorse when they see the suffering. Judgement will be passed on them in all fairness; and they will not be wronged. (Verses 46-54)

This passage begins with a clear statement reaffirming the fact that such people will undoubtedly return to God, whether they experience some of what the Prophet has warned them against in his life or after his death. The return in both cases is to God who is a witness of all they do at all times, during the lifetime of the Prophet or afterwards. Nothing of what they do will ever be lost. The Prophet’s death will not exempt them from facing the reckoning.

“Whether We show you some of what We have promised them or We cause you to die, it is to Us that they shall return. God is witness of all that they do.” (Verse 46) Everything takes place according to deliberate planning. Nothing is lost or changed on account of any emergencies or special circumstances. Every community is left to wait until its messenger comes to warn them and explain all the facts to them. Thus they are given their rights in accordance with the condition God has imposed upon Himself that He would not punish any community until He has sent them a messenger with a clear message. When this has taken place, they will have no excuse. They will be judged fairly, on the basis of their response to the messenger: “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged.” (Verse 47)

The last two verses should be taken as the basis of a proper understanding of the nature of Godhead and servitude to Him. The Qur’ān is keen to explain it at every occasion, in different ways and methods. Here the Prophet is told that what is to become of this faith and the people to whom it is addressed belongs entirely to God.

The Prophet himself has no say in it. His role is that of conveying the message he has been given. Anything beyond that belongs to God alone. His lifetime may end and he may not see the end of those people who stubbornly opposed him or who tried to cause him harm. It is not imperative that God should let him see the fate of his opponents or how God will punish them. That is something determined by God alone. Every one of God’s messengers should fulfil the task assigned to them of conveying God’s message. When a messenger has done that, he then leaves everything to God to determine. Thus all creatures know their positions. The advocates of faith will not then be hasty trying to precipitate God’s judgement, no matter how long they may take in advocating the message or how much hardship they are made to endure.

“They say: ‘When will this promise be fulfilled, if you are truthful?’” (Verse 48) The question was asked by way of a challenge. They were actually demanding that whatever the Prophet warned them against be fulfilled, and that God’s judgement be made just as it had been on earlier communities which denied God’s messengers. But the answer the Prophet is instructed to give makes all issues succinctly clear: “Say: ‘I have no control over any harm or benefit to myself except as God may please. For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’” (Verse 49)

If God’s Messenger does not have any power to bring harm or benefit to himself, he certainly cannot bring such harm or benefit to them either. It should be pointed out here that harm is mentioned before benefit because they were precipitating harm.

In a different context, benefit is mentioned first because it is more fitting to the situation. This occurs in Sūrah 7, The Heights, or Al-A`rāf, when he says: “Had I possessed knowledge of what lies beyond the reach of human perception, I would have availed myself of much that is good and no evil would have ever touched me.” (7: 188)

“Say: ‘I have no power over any harm or benefit to myself except as God may please.’” (Verse 49) It is all, then, by God’s will. He brings His word to pass and He puts His warnings into effect whenever He pleases. His law will never fail, and the term He has set will fall due as He has determined: “For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.” (Verse 49) The term may end with physical destruction, as happened to earlier communities, or it may take a metaphorical form, which leaves a community lost, vanquished. This may last for some time and the community may then rise again, or it may be permanent and the community continues its decline. Individuals may remain but its existence as a community is over. All this takes place in accordance with God’s law which never changes. There is no element of coincidence, favouritism or prejudice. Only those communities which fulfil the requirements of vigorous existence will live, and those which abandon them will decline or die. It is clearly established that the Muslim community will lead an active and solid life if it follows God’s Messenger who calls on it to take what ensures its continued life.

Belief in the Prophet and his message is not sufficient on its own. Action is needed as clearly defined by Islam in all fields of life. The code of living laid down by God must be followed and the values He has set must be adhered to. Otherwise, the term set will come to pass as per God’s law.

The sūrah then adds a surprising touch. The unbelievers are led from a position where they challenge and ridicule to one where they are threatened: “Say: ‘Do but consider. Should His punishment befall you by night or by day, what could there be in it that the guilty ones should wish to hasten?’” (Verse 50) God’s punishment will come at a time and place unknown to human beings. It may come during the night when people are asleep, or in the day when they are awake and alert. Yet their alertness will not prevent it. So why should they wish to hasten it when it brings them no good?

While they are still in shock at the idea that their punishment may be very close, the next verse delivers an even greater shock, showing that punishment as having actually occurred when it has not. This is done to alert people’s consciences and heighten their feelings to its reality. “Is it, then, when it has come to pass that you will believe in it? Is it now, while so far you have been asking for it to come speedily?” (Verse 51)

The image shows the punishment as having been inflicted, and they as having believed in it. It is as if they are being rebuked now for not believing when they had every reason to do so before they were punished. To complete this future scene, painted as if it is happening now, the next verse says: “Then it will be said to the wrongdoers: ‘Taste the long-lasting torment. Is this requital anything other than the just due for what you used to do?’” (Verse 52) Thus the sūrah takes us to the moment of reckoning and punishment while a few moments and a couple of verses earlier we are still in this life, listening to God’s address to His Messenger, telling him of the fate of those who persist in denying his message.

The scene concludes with the unbelievers asking the Prophet about whether the warning and punishment are really true. Deep inside, they are shaken. The answer is emphatic, asserted with an oath that it is most certain: “They will ask you: ‘Is all this true?’ Say: ‘Yes, by my Lord. It is most certainly true, and you will never be beyond God’s reach.’” (Verse 53) That is a remarkable reply indeed: ‘Yes, by my Lord.’ I know my Lord and His power, and I do not make a false oath. I only swear to assert the truth in a most serious manner: “It is most certainly true, and you will never be beyond God’s reach.” (Verse 53) He can always gather you and bring you to the reckoning and then administer His reward or punishment, as you deserve.

While we are still following this question and answer, the sūrah suddenly takes us deep into the time when people are made to account for their deeds and their fate is determined. First a supposition is made: “Should every wrongdoer possess all that the earth contains, he will gladly offer it all as ransom.” (Verse 54)

But such a ransom will not be accepted, even should it be offered. But before the verse is concluded, we see that what was supposed has come to pass and the whole matter is done and finished with: “They will harbour feelings of remorse when they see the suffering.” (Verse 54) It has all come as a great surprise which leaves them powerless.

The image here is one of gloomy faces, full of sadness, their lips unable to utter a word: “Judgement will be passed on them in all fairness; and they will not be wronged.” (Verse 54) The whole scene which started only half a verse earlier as a supposed probability is concluded as a reality and a foregone conclusion. This is an example of how the Qur’ān paints impressive scenes that penetrate into our consciousness.

To emphasize the concept of resurrection and reckoning the sūrah gives us yet another image of God’s power as it appears in the heavens and the earth, life and death. It is a quick scene serving to reassert that what God promises will come to pass. This is followed by an appeal to all mankind to make the best use of, and receive the maximum benefit from the Qur’ān, which brings them an admonition, guidance and a cure for all that their hearts may harbour. “Indeed, to God belongs all that is in the heavens and earth. God’s promise always comes true, but most of them do not know it. He alone gives life and causes death, and to Him you shall all return. Mankind, there has come to you an admonition from your Lord, a cure for all that may be in your hearts, and guidance and grace for all believers. Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verses 55-58)

We have first a clear and loud proclamation: “Indeed, to God belongs all that is in the heavens and earth.” (Verse 55) The One to whom everything in heaven and on earth belongs is certainly able to make His promise come true. No barrier or impediment can prevent Him from fulfilling it: “God’s promise always comes true, but most of them do not know it.” (Verse 55) In their ignorance, they doubt this or deny it altogether. Then another of His great attributes is mentioned: “He alone gives life and causes death.” (Verse 56) The One who controls life and death is able to bring His creation back to life and hold them to account: “To Him you shall all return.” (Verse 56) This is a passing comment added to a scene of resurrection, reckoning, reward and punishment.

Then follows a comprehensive address to all people: “Mankind, there has come to you an admonition from your Lord, a cure for all that may be in your hearts, and guidance and grace for all believers.” (Verse 57) It is in this very book, about the origin of which you entertain doubts, that you have an admonition from your Lord. It is neither a fabricated hook nor are its contents written by a human being. This admonition is meant to revive your hearts and cure you of all superstition, doubt and worry. It is given by way of reassurance, security and peace. Whoever has faith will find in it guidance along the road that leads to success, and a mercy from all error and punishment: “Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verse 58)

They should rejoice at the favours and grace which God has given them in abundance. Wealth and other worldly riches deserve no rejoicing because they all come to an end. Rejoicing should be subliminal, releasing people from the lure of worldly comforts and riches. Such items are here to serve people in life, not be served, to be controlled and not in control. Islam does not despise worldly comforts, nor does it encourage people to turn away from them. It only gives them their proper position, so that people enjoy them whilst retaining their free will, setting for themselves higher goals. For such people, having faith is God’s grace, and the fulfilment of what faith prescribes is their goal. Beyond this, believers feel that they own the world, while it has no control over them.

An authentic report mentions that when the tax levied on the land and farms of Iraq arrived at the outskirts of Madinah, `Umar went out to have a look at it, accompanied by a servant. `Umar started counting the camels that the tax included, but they were too numerous. `Umar repeated the words: ‘Praise be to God; Thanks to God.’ His servant said: ‘This is indeed part of God’s bounty and grace.’ `Umar said:

‘You are wrong. It is not to such matters that the Qur’ānic verse refers when it commands: “Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verse 58)

Those early Muslims had a different sense of values. They realized that the greatest aspects of God’s grace were admonition and guidance. Money, wealth and even victory over their enemies were all matters that came as a result. Hence, victory was assured to them, and wealth came to them with no effort on their part. The way the community of believers must follow is very clear. It is the one clearly marked out by the Qur’ān, and easily followed by the early Muslims who developed a thorough understanding of Islam. It is the only way to follow.

Neither wealth and property, nor material values determine people’s status and position in this present life, let alone the life to come. Material provisions, facilities and values may be the cause of human misery, not only in the next world, but also in our present life. Hence, it is necessary to have different values to guide human life.

These values assign to material provisions and facilities their proper position in people’s lives. It is values that can make such material comforts the source of real happiness. Moreover, it is the system that regulates the life of a certain community that determines the value of material provisions in the life of that community, making them either a source of happiness or a cause of misery; a means of elevation or a cause of downfall. Hence the emphasis on the value of their faith to the believers: “Mankind, there has come to you an admonition from your Lord, a cure for all that may be in your hearts, and guidance and grace for all believers. Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verses 57-58)

Those who were first to receive the Qur’ān recognized this superior value. Hence `Umar denied that the camels and cattle he, as the ruler of the Muslim state, received in land tax were aspects of the bounty and grace God bestowed on them, and for which they should rejoice. `Umar had a keen insight into the Islamic faith. Hence, he realized that the most important aspects of God’s grace and bounty were what God had revealed to them: an admonition from their Lord, a cure for what is in people’s hearts, as well as guidance and mercy for believers. Material wealth had nothing to do with it. They appreciated the great change which Islam had brought about in their lives. They were able to remove themselves from the abyss of ignorance to something far superior.

Islam brings about people’s freedom from enslavement to others, and ensures their submission to God alone. This determines that their concepts, values, morals and manners are placed on a much higher level. Their whole life is transformed from bondage to freedom. Material provisions, facilities and power all come as a result of such freedom, as happened in the history of the early Muslims. When they gained power and became the undisputed masters, they showed the rest of humanity how to believe in God, so that they too would enjoy what God bestows of His grace.

Those who lay too much emphasis on material values are the enemies of humanity. What they advocate is not promoted with good intent. Rather, what they want is to destroy the values inculcated by faith and the belief which makes people aspire to something higher than animal needs, without overlooking their own human needs. It gives them further necessities which they seek to fulfil together with their needs for food, shelter and sex.

Much fuss is being made of material values and production, making them people’s central preoccupation. Thus human beings become no more than machines, whilst spiritual and moral values are lost and trampled on. Yet this does not come about by itself; it is all according to an elaborate plan which seeks to replace old idols with new ones, and treat these as the supreme power that controls all values.

When material production is thus transformed into an idol around which people turn in reverence, all values and considerations, including morality, family, honour, freedom and security, are sacrificed for its sake. Nothing is allowed to have a negative effect on material production. If anyone disputes that this is a worshipped idol, let him tell us what a worshipped idol is like. It is not necessary that idols be made of stone or wood. An idol may take the form of a certain value, a concept or principle.

The supreme value then must continue to be assigned to God’s bounty and grace, epitomized in His guidance which cures people’s hearts, gives them their freedom and attaches more importance to human values. Under this supreme value, people can continue to enjoy, and benefit from, the provisions God has given them and the material comforts generated by industrialization. They will feel their burden lightened by such comforts, but they will be free of the pressures characteristic of jāhiliyyah societies.

Without such a supreme value, material provisions, facilities and production become a curse that brings misery and distress to all humanity. In the absence of this supreme value, these are used to enhance animal values and needs at the expense of human ones. God certainly tells the truth as He says: “Mankind, there has come to you an admonition from your Lord, a cure for all that may be in your hearts, and guidance and grace for all believers. Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verses 57-58)

Having highlighted God’s bounty and grace, represented by His revelations and the guidance and cure they provide, the sūrah now speaks of people’s practices that are at variance with God’s guidance.

These are nothing less than an assault on God’s authority whereby He makes things lawful or unlawful.

Say: ‘Do but consider all the means of sustenance that God has bestowed on you! Some of it you then made unlawful, and some lawful.’ Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’ But what will they think, those who invent lies against God, on the Day of Resurrection? God is truly bountiful to mankind, but most of them are ungrateful. (Verses 59-60)

The Prophet is instructed to ask them about the sustenance God has given them, especially in light of the fact that everything they have has been bestowed on them by Him. All this they should use in accordance with what He has legislated. Instead, though, they use it as they desire. Furthermore, without sanction from God, they make some of it lawful and some unlawful. In effect, an enactment of legislation, which is a manifestation of sovereignty. Yet sovereignty belongs to God alone. Hence they do what God has not given them permission to do. “Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’” (Verse 59)

This issue is frequently raised in the Qur’ān, because, next to believing in God’s oneness, it is the most important issue.

Indeed it is the main aspect of translating belief into reality. To acknowledge that God is the One who creates and sustains entails that He is the One to be worshipped and the One who determines all matters relating to human life. These include the means of sustenance God has provided. The unbelievers in Arabia acknowledged God as the Creator and the Provider of sustenance,-as do some who call themselves Muslims today. Like these latter-day self-styled Muslims, those unbelievers also gave themselves the authority to prohibit part of what God gave them and to make others lawful. In this way then the Qur’ān paints them as both contrary and idolaters. The same description applies to all who are guilty of such contradiction, no matter what labels they give themselves. Islam is not a title that people attach to their names; it is a belief with practical implications.

Also like today’s self-styled Muslims, the pagan Arabs used to claim that they had God’s sanction for their actions, or what they even described as God’s law. In Sūrah 6, Cattle, God mentions some of their claim: “They say: ‘Such cattle and crops are forbidden. None may eat of them save those whom we permit’ — so they falsely claim. Other cattle they declare to be forbidden to burden their backs; and there are cattle over which they do not pronounce God’s name, inventing [in all this] a lie against Him. He will surely requite them for their inventions.” (6: 138) As is clear from this verse, they used to falsely claim that God wants this and not that, just as some Muslims today claim that what they legislate is God’s own law.

God puts the whole issue clearly in front of them. He asks what they think His attitude will be like on the Day of Judgement when they make these false claims against Him: “But what will they think, those who invent lies against God, on the Day of Resurrection?” (Verse 60) This verse refers to all those who are guilty of fabrication against God. What do such people think their destiny will be on the Day of Judgement? It is a question to test even the most stubborn and hardened of unbelievers.

“God is truly bountiful to mankind, but most of them are ungrateful.” (Verse 60) God is always bountiful to mankind. He has placed on earth and in the universe the means of man’s material sustenance. He has further given man the ability to know its sources as well as the natural laws that affect those sources, and to know how to enrich its variety of shapes and forms through analysis and synthesis. Indeed everything in the universe and every talent and potential people have is provided by God. Moreover, His bounty is epitomized in the code of living He has laid down, providing guidance for mankind and a cure for anything that may trouble their hearts and minds. When they implement this, they tap their highest potential and follow a way that brings about the best in the life of this world and in the life to come. They establish harmony between their human life and the life of the universe around them.

But most people do not show any gratitude for God’s bounty. Instead they digress from His code, and ascribe partners to Him. This leads to their distress and misery, because they make no use of what God has revealed as a cure for what may trouble their hearts.

This is a profound truism. The Qur’ān is a cure for people’s hearts in every connotation of the word ‘cure’. It penetrates into people’s hearts and minds just like a cure penetrates into a body weakened by illness. It makes its way through with its powerful rhythm and instructions which alert the natural human receptive mechanism, to open up and respond. It also penetrates into people’s minds with its laws and regulations which guarantee the minimum conflict between groups and communities. It generates reassurance that justice will be done, that goodness will triumph and that the end will be good. Furthermore, it embraces numerous meanings and connotations that no human expression can imply. Yet they are all made clear in this remarkable verse.

Most people do not show any gratitude. They remain ungrateful although God is aware of everything, whether apparent or hidden. Nothing in the heavens or on earth escapes His knowledge. This is added here in order to awaken people’s hearts and consciousness. It is followed by reassurance to the Prophet and his followers of God’s care: the unbelievers who associate partners with God will not be able to cause them any harm.

In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it. Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book. For certain, those who are close to God have nothing to fear, nor shall they grieve; for they do believe and remain God- fearing. Theirs are the glad tidings in the life of this world and in the life to come:

there is no changing the word of God. This is the supreme triumph. Be not grieved by what they say. All might and glory belong to God alone. He alone hears all and knows all. Indeed, to God belong all those who are in the heavens and earth. Those who invoke other beings beside God do not follow any real partners with Him. They follow mere conjecture, and they utter nothing but falsehood. It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen. (Verses 61-67)

The first verse in this passage reminds us that God is with us in all situations. “In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it.” (Verse 61) It is a feeling that brings reassurance and awe at the same time. For how is it that God is with us, witnessing whatever we do? God in His almightiness, the Creator who controls everything in the universe with total ease, is with each human being who, without God’s care, is no more than a small particle floating aimlessly in the air. This is indeed awesome, yet at the same time, reassuring, inspiring us with confidence and security. We are not alone without good care and protection. God is with us at all times: “In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it.” (Verse 61) It is not merely God’s knowledge that is complete, but His care and watch are also total: “Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book.” (Verse 61)

Let our imagination think of all the particles and atoms that are on earth or in heaven, and of what is smaller and larger, then remember that God’s knowledge encompasses all. We are bound to experience awe and feel our own humility, but faith will reassure us and remind us of the peace that we should feel in God’s presence. With such peace and reassurance, a proclamation is made: “For certain, those who are close to God have nothing to fear, nor shall they grieve; for they do believe and remain God-fearing. Theirs are the glad tidings in the life of this world and in the life to come:

there is no changing the word of God. This is the supreme triumph.” (Verses 62-64)

How could those who are close to God feel fear or experience grief when God is with them at every moment and in every action? These are the ones who watch God in all situations, trying always to do what pleases Him: “They do believe and remain God-fearing.” (Verse 63) What could cause them to feel fear or grieve when they have been given glad tidings that apply to both their present life and to their future life?

This is a true promise that is never changed and never fails, for there is no changing of God’s word. Indeed, “this is the supreme triumph.” (Verse 64)

Those whom the sūrah describes as being close to God are the true believers who are God-fearing. Faith is something that penetrates deep into the heart and to which credit is given by action, which, in turn means the implementation of God’s commandments. This is how the concept of being close to God should be understood. By extension, those who command wealth and influence will achieve nothing: “Be not grieved by what they say. All might and glory belong to God alone. He alone hears all and knows all.” (Verse 65)

In this instance, might and glory are attributed to God alone. In a different context in the Qur’ān, they are also said to belong to the Prophet and the believers. Here the sūrah is speaking of God’s protection of the believers, which makes it more fitting that might and glory should be shown as belonging to God alone, as indeed they are.

The Prophet and the believers derive their power and glory from Him, while other people receive nothing of them at all. The mighty Quraysh were only a group of such other people. The Prophet (peace be upon him) enjoys God’s protection, so he should not be saddened by what they say. God, who hears their plotting and knows their scheming, is with him, giving him and his followers all the protection they need.

Everyone in the heavens and the earth, whether human, jinn or angels, obedient or disobedient, are subject to His power: “Indeed, to God belong all those who are in the heavens and earth.” (Verse 66) The reference here is to animate creatures in order to emphasize that all of them, weak or strong, are under God’s control. “Those who invoke other beings beside God do not follow any real partners with Him.” (Verse 66) Those presumed partners have no real partnership of any kind with God. Indeed those who claim them to be God’s partners are uncertain of their claims: “They follow mere conjecture, and they utter nothing but falsehood.” (Verse 66)

This is followed by a statement portraying some aspects of God’s power as reflected in the universe. These aspects are often overlooked because of familiarity:

“It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen.” (Verse 67) The One who controls all stillness and movement, who makes the night a time for rest, and gives the day its light, enabling people to act and see, has absolute control over all people.

Hence, He is able to protect those who are close to Him: “In this there are certainly signs for those who listen.” (Verse 67) They do not stop at the mere listening, but they also reflect and contemplate.

The Qur’ān often employs scenes from the universe when it discusses the subject of Godhead and servitude, because the universe, its existence and details, is a powerful witness which imposes its argument on human nature. The Qur’ān also addresses people drawing their attention to the harmony in their relationship with the universe. They actually feel this in their lives. The night in which they rest, and the day during which they are able to see, are two phenomena closely linked to their lives. The harmony between these phenomena and their lives is felt by all human beings, even those who are not conversant with scientific matters. Their innate nature understands the silent language of the universe.

Human beings were not deaf to the language of the universe until modern science revealed its secrets! Rather, people understand this language by their natural ability.

Hence it is not surprising that God referred to this language so many centuries ago.

Yet this language is self-renewing, taking into account every increase and progress in human knowledge. Indeed the richer people’s knowledge, the greater their understanding of the language of the universe, provided that their hearts are enlightened with faith, and their minds alert to its address.

Among those who associate partners with God are those who allege that He has a son. Far be it from Him to need a son. The pagan Arabs in similar vein used to claim that the angels were God’s daughters. The verses we are now looking at tackle this type of fabrication. They begin with providing irrefutable arguments that are relevant to this world and warn against punishment in the hereafter.

They say: ‘God has taken unto Himself son.’ Limitless is He in His glory. Self- sufficient is He. To Him belongs all that is in the heavens and earth. No evidence whatever have you for this. Would you say about God something which you do not know? Say: ‘Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief’ (Verses 68-70)

The belief alleging that God has a son is naïve, based on a faulty concept of Godhead. One that does not appreciate the huge gulf between the nature of the eternal God, and the nature of mortal humans. Nor does it appreciate the great wisdom that allows mortals to procreate, so that they compensate for the short duration of their lives. This shortcoming does not apply to God.

Human beings die, and human life extends to an appointed time. It is God’s wisdom that has allowed human life to continue until it reaches its ultimate point.

Such continuity is made possible through procreation. Human beings get older and weaker. When they have children, their offspring compensate for their creeping weakness with the vitality of their youth, helping to continue the process of building human life on earth. Moreover, the young provide the necessary help to the elderly through their years of weakness. People also have to struggle within their environment, and against their enemies, whether human or animal. Hence they need support which is more likely to come from offspring. People also seek to have abundance of what they earn, and their children help them with their efforts which increase their earnings.

The same applies to all aspects that God has made necessary for the building of human life on earth, until the time appointed when God’s will concerning its future is to be accomplished. None of this applies to God who does not need to have any continuity through offspring, or help in old age, or support in any endeavour. He has no need of anything. Hence there is no need for Him to have a son because His nature is such that He needs nothing to be accomplished by outside help. God has made human beings reproductive because, by nature, they have a definite need for such continuity.

Hence, the false claim that, ‘God has taken unto Himself a son,’ is rebuffed by the assertion: “Limitless is He in His glory. Self-sufficient is He. To Him belongs all that is in the heavens and earth.” (Verse 68)

“Limitless is He in His glory.” This is said by way of emphasizing that His sublime nature is far above this level of thinking. “Self-sufficient is He.” This is to stress that He is in no need of anything whatsoever, whether real or imaginary, which requires the presence of a son. It is well known that needs are the causes of what satisfies them.

Nothing is given existence without a need or a purpose. “To Him belongs all that is in the heavens and earth.” (Verse 68) Everything belongs to Him. He does not need a son in order to gain anything whatsoever. Hence, attributing a son to Him is idle play, and far be it from Him to admit idle play.

The Qur’ān does not enter into any theoretical debate about the nature of God or man of the type that prevails in many philosophies. Instead, it deals with the subject itself. Here it only briefly mentions man’s need of offspring. This does not, however, apply to God who owns all that is in heavens and earth. This should be sufficient either to convince or silence them, without any need for theoretical argument.

They are then brought face to face with the reality which shows that they have no proof to support their claims. The Qur’ānic verse uses the term ‘sultan’ which means authority, in place of ‘evidence’ because authority provides strength, and the one who has a proof to support his claim is in a position of strength: “No evidence whatever have you for this.” (Verse 68) Indeed you have no argument, let alone solid proof:

“Would you say about God something which you do not know?” (Verse 68)

To say something concerning a subject about which one knows nothing is unbecoming of intelligent human beings. When what is said is fabricated against God Himself, it becomes a terrible offence. For one thing, it contradicts all that is due to God of worship, respect and glorification, because it attributes to Him all that is associated with an event of imperfection and inability. Moreover, it is based on a faulty concept of the relationship between the Creator and His creation, leading to further errors in all relations between people, since the latter are essentially based on the former. All the authority claimed by the priests of pagan religions or by the Christian churches is based on the misconception of the relationship between God and His ‘angel daughters’ or between Him and Jesus Christ who is alleged to be His son. Moreover the concept of original sin, which has led to the practice of confession, and giving Christ’s church an intermediary role between human beings and the One whom they describe as Christ’s father, stems from a basic error in understanding the relationship between the Creator and His creation.

Hence the matter is not merely an erroneous belief, but rather, it is man’s whole life that is affected. All the hostility that took place between the Church and scientists, and even between it and human intellect, is based on this fundamental error. This hostility was only brought to rest when society got shot of the Church’s authority, and even of religion itself. Once the relationship between God and His creation is ill-conceived, much evil is bound to happen. Humanity has suffered this evil whenever materialistic doctrines have corrupted human life.

Hence the Islamic faith has taken extra care to make this relationship perfectly clear. God is the Creator, the Eternal, the Sustainer. The relationship between Him and all people, without exception, is that which exists between the Creator and His creation. The universe, life and the living exist according to certain laws that God has put into operation. These never fail and they apply to all people in equal measure, without favouritism or prejudice. Whoever observes these rules will be successful, and whoever puts them aside will end up the loser. All people will return to God, and He accepts no intercession. Everyone comes to Him on his or her own. They will have their individual reward for what they have done in this life. God will not treat anyone with injustice.

It is a simple faith that admits no erroneous interpretation. It does not take the human mind along any mysterious or confused way. Everyone stands in front of God in the same position. Everyone is addressed by God’s message and is required to implement it. This ensures that relations between people are set on the right footing, as a result of forging the right and solid relationship between them and God.

“Say: ‘Those who invent falsehood about God shall not be successful.’” (Verse 69) They will have no prosperity whatsoever, whether in this life or in the life to come. True success is that which results from leading a life that is consistent with the laws God has set in operation. These lead to all goodness, elevating human beings to a higher level of humanity and setting their social structure on the right basis. Prosperity is not limited to material progress. Such progress is only superficial and temporary if it is combined with the destruction of human values, replacing them with animal values.

“They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief” (Verse 70) Their enjoyment is brief and temporary. It has no permanent link with the enjoyment reserved for the hereafter. Indeed, it is followed by ‘severe torment’ for turning away from the laws of nature which God has devised.