The first passage concluded with reference to the general rule that those who profess to believe are subjected to a test, the purpose of which is to separate those who truly believe from those who are liars. The passage also referred to different types of testing, such as physical suffering, pressure exerted by relatives and loved ones, and the lure of temptation.

In this passage we have examples of the kind of tests advocates of faith went through, starting with Noah (peace be upon him). Such examples are drawn from what God’s messengers endured from the early days of history. Some details are given about Abraham and Lot, but only very brief references are made in all other cases.

In Noah’s story we see very great efforts yielding scanty results. He stayed among his people for 950 years but only a few believers accepted his call. Therefore, “the floods overwhelmed them as they were deep in wrongdoing.” (Verse 14) In the case of Abraham and his people we see a very clear example of foul reward and the tyranny of falsehood. He tried his best to steer his people to follow divine guidance, using sound, logical argument, but “their only answer was: ‘Kill him or burn him’.” (Verse 24)

In the case of Lot’s people we see how lust comes out into the open, with no consideration for decency or moral scruple. Here is the vilest human degeneration and perversion, one which pays little heed to sincere warnings: “But his people’s only response was to say: Bring down upon us God’s punishment, if you truly are one who speaks the truth.” (Verse 29)

With Shu`ayb and the people of Madyan we see blatant corruption and wilful disregard for right and justice, in addition to denial of God’s message: “An earthquake overtook them and the morning found them lying lifeless on the ground in their very homes.” (Verse 37) The references to the `Ād and Thamūd peoples remind us of unbelievers thinking too arrogantly of their own power and immunity, showing no gratitude for God’s favours and blessings. Likewise, the reference to Qārūn, Pharaoh and Hāmān reminds us of the tyranny of wealth, dictatorship, and hypocrisy.

These historical references are followed by a demonstration of the flimsiness of forces standing in the way of the divine message, powerful as they may seem: “Those who take anyone other than God for their protectors may be compared to the spider which makes for itself a home. Indeed the spider’s home is the frailest of all homes, if they but knew it.” (Verse 41) The passage then concludes with an address to the Prophet directing him to recite God’s book, attend regularly to prayers, and to leave matters to Him:

“God knows all that you do.” (Verse 45)

We sent Noah to his people and he dwelt among them for a thousand years bar fifty; and then the floods overwhelmed them as they were deep in wrongdoing; but We saved him, together with all those who were in the ark, which We made as a sign for all people. (Verses 14-15)

The weightier view is that the duration of Noah’s message was 950 years, preceded by an undefined period before he received his revelations and followed by an unspecified period after he and the believers were saved from the floods. This is certainly a very long life that seems to us, nowadays, to be unnatural and unknown in humanity. Yet we have this information from the most truthful source, God Almighty. This is more than sufficient for it to be accepted as true. If we want some sort of explanation for it, we could say that the human population of the earth at that time was small. It is possible, therefore, that God gave those early generations longer lives so that life on earth could progress. When human numbers increased, there was no longer any need for such long lives. This reflects a phenomenon applicable to some species. For example, certain types of eagle, vulture and turtle can live for centuries. Contrast this with flies, which breed in their millions, and which have a life span as short as two weeks, or less. All wisdom belongs to God, and everything He does is according to a careful measure. Furthermore, despite the near millennium of Noah’s advocacy of the divine message there were still only a small number of believers. The floods swept away the overwhelming majority because of their continued opposition to the divine message. Only the small number of believers were saved in the ark. This story of the floods and the ark was to become ‘a sign for all people’, telling us about the end of unbelief and injustice.

The sūrah moves on several centuries bringing into focus the divine message as preached by Abraham:

And Abraham said to his people: ‘Worship God, and fear Him. This is best for you, if you but knew it! You worship only idols instead of God, and thus you create falsehood.

Those that you worship instead of God do not have it in their power to provide sustenance for you. Seek, then, all sustenance from God, and worship Him alone and be grateful to Him. Indeed, to Him you shall return. If you disbelieve, other communities also disbelieved before your time. A messenger of God is not hound to do more than clearly deliver His message. (Verses 16-18)

Abraham’s call to his people was clear, unambiguous and very well structured. It served as a good model for all advocates of the divine faith. He started by telling them of the true nature of his message: “Worship God, and fear Him.” (Verse 16)

Furthermore, he made this appealing to them, stating that it contained much goodness for them, if they would only know it: “This is best for you, if you but knew it!” (Verse 16) In other words, if they were not ignorant, they would choose what was good for them. This is a simple and real truth which needs no fiery speeches to impart its essence.

Then Abraham explains how flawed their religion is, especially their worship of wooden statues. What an absurd substitute for worshipping the Almighty. Secondly, evidence to support their beliefs was completely lacking; they only invented what was false. Furthermore, such statues and idols are of no benefit, as they cannot provide people with anything: “Those that you worship instead of God do not have it in their power to provide sustenance for you.” (Verse 17)

Then Abraham directs people to seek their provisions from God. On Him alone should they rely for what is most important in their lives: “Seek, then, all sustenance from God.” (Verse 17) Provisions and sustenance are people’s first preoccupation, particularly those who have not experienced the meaning of faith. Yet to seek sustenance from God alone is the most obvious thing to do.

Finally, Abraham calls on them to address their worship and thanks to God who grants sustenance and bestows blessings on all creatures: “and worship Him alone and be grateful to Him.” (Verse 17) He also tells them that their return to God is inevitable.

It is better for them, then, that they should turn to Him now as believers and address their worship and gratitude to Him alone: “Indeed, to Him you shall return.” (Verse 17)

If they continue to disbelieve, however, it is of no consequence. They will not affect God in the least. Nor will His Messenger lose anything. Many were the communities that denied God’s message in the past. God’s messengers’ only task is to deliver His message with the utmost clarity: “If you disbelieve, other communities also disbelieved before your time. A messenger of God is not bound to do more than clearly deliver His message.” (Verse 18)

Thus, Abraham shows them the way to belief one step at a time, addressing their hearts with the utmost precision. It is useful for advocates of the divine message to reflect on and emulate Abraham’s method.

Thereafter, the sūrah takes a brief pause to address all who deny faith, the inevitable return of all mankind to God, and the resurrection and reckoning:

Are they not aware how God creates [life] in the first instance, and then brings it forth anew? This is indeed easy for God. Say: ‘Go all over the earth and see how God has originated His creation in the first instance; and then He will certainly bring about the second life. Most certainly, God has the power over all things. He punishes whom He will, and bestows His mercy on whom He will. To Him you shall be made to return. And never can you elude Him, neither on earth nor in the skies. You have none to protect you from God and none to give you support.’ Those who deny God’s signs and the meeting with Him are indeed the ones who abandon all hope of My mercy. It is for these that grievous suffering awaits. (Verses 19-23)

This is addressed to everyone who denies God and their meeting with Him. It uses the universe as evidence confirming its truth. The Qur’ān frequently presents the universe as an open book for hearts and minds to ponder on, searching for God’s signs, and finding indications of His oneness and the truth of His promises and warnings. Universal phenomena are always present for people to see and contemplate, but they lose their inspiration as a result of long familiarity. Therefore, the Qur’ān directs people’s attention to these magnificent scenes, bringing them alive before their eyes and renewing their effects. It does not resort to argument and cold, lifeless logic. Such logic, is, in any case, alien to Islamic thought. Instead, the Qur’ān gives examples, sets the method and outlines the way.

“Are they not aware how God creates [life] in the first instance, and then brings it forth anew? This is indeed easy for God.” (Verse 19) They see with their own eyes how God originates creation: they see it in the shooting plant, the egg and the foetus, and in everything that comes into being, having had no prior existence. They see it in everything that humans, individually and collectively, cannot bring about themselves. Indeed the secret of life is unfathomable: it was so in the past and it remains so today. We do not know how life originated and where from, let alone that anyone should claim to have brought it about. Life, thus, cannot have any explanation other than that it is of God’s own making. It is He who originates creation at every moment before our very eyes. We all see it and cannot deny it.

Moreover, the One who originates life is certainly able to bring people back after death: “This is indeed easy for God.” Nothing is difficult for God, but He gives the argument by human standards. For us, doing something for the second time is easier than the first; but to God both are equally easy. It needs nothing more than for God to will something and say, ‘Be’, and it happens.

The sūrah then calls on people to travel in all directions and contemplate God’s work and signs that appear in all creation, animate and inanimate alike. When they do, they will realize that the One who originates life can bring it back without difficulty: “Say: Go all over the earth and see how God has originated His creation in the first instance; and then He will certainly bring about the second life. Most certainly, God has the power over all things.” (Verse 20)

After this intervening address aimed at everyone who denies faith generally, and at Abraham’s people by implication, the sūrah reports his people’s reply to his call. It is a very strange and singular reply, one which shows the arrogance of disbelief and oppression that relies on force and authority: “[Abraham’s.] people’s only answer was:

Kill him, or burn him.’ But God saved him from the fire. In this there are signs for people who believe.” (Verse 24) To kill or burn a man is their only response to a simple, clear and logical call with which he addressed their hearts and minds.

How could Abraham alone and deprived of all power stand up to such arrogant brutality? Therefore, God intervened in a direct and open manner, with a miracle no human could have expected: “God saved him from the fire.” Indeed his saving in this miraculous way should have been seen as clear evidence confirming his message, but only a person whose heart is ready to embrace faith looks at it in this light.

Abraham’s people, however, did not believe despite this miracle. This shows, then, that miracles do not give guidance. Instead, it is necessary to have an open mind, one willing to accept the truth and divine guidance: “In this there are signs for people who believe.” (Verse 24)

The first of these signs was Abraham’s saving from the fire. The second was the impotence of tyranny to harm just one man standing alone, when God wanted him saved. The fact that miracles do not ensure acceptance of God’s guidance by hardened hearts was the third sign. In confirmation of this fact one only needs to look at the history of divine messages, and reflect on the way people’s hearts change, and also on the factors that enable people to accept guidance as well as those that leave them astray.

Thereafter, Abraham despairs of those who saw the great miracle with their own eyes for they will never believe in God’s oneness. He tells them, in plain terms, the truth of their situation before abandoning them:

And he said: You have taken for worship idols instead of God for no reason other than to have a bond of love between yourselves, in the life of this world. But, then, on Resurrection Day, you shall disown one another and curse one another; and your abode shall be the fire, and you will have none to support you. (Verse 25)

Abraham tells them that they worshipped idols without actually being convinced that such worship was right. They only did this out of courtesy for one another so that they could be together. Even though they may be aware of the truth, people generally follow what their friends worship only to keep their friendship. Thus friendship is given priority over the truth and true faith. This happens in communities that do not take religion seriously. To them, avoiding disagreement with a friend is more important than religion. They do not realize that it is faith that must be taken very seriously, and that there can be no complacency or compromise in matters of faith.

The sūrah then shows them their position in the life to come. They are surprised that such friendships on the Day of Judgement are nothing more than mutual hostility. Where once they thought others important, now they curse each other:

Lot’s story is mentioned next, after he had emigrated with Abraham and settled in the Jordan Valley. Lot then lived on his own with a tribe close to the Dead Sea, which was later called Lake Lot. The township where the tribe lived was known as Sodom.

Lot married one of their women and lived among them.

A certain type of perversion had spread among those people, and the Qur’ān mentions that this was the first time ever in human history that such homosexuality had occurred. In the natural state of things a man is attracted to a woman so that the two form a natural productive unit which ensures the continuity of life through procreation, which is common to all living species. It is God who has created them all in pairs made of males and females. Thus, Lot’s people were the first ever to yield to such perversion:

And Lot said to his people: ‘You certainly commit abominations such as none in all the worlds has ever committed before you. Will you approach men [with lust], assault people on the highway, and commit shameful acts in your meeting places?’ But his people’s only response was to say: ‘Bring down upon us God’s punishment, if you truly are one who speaks the truth.’ He said: My Lord! Support You me against these people who spread corruption.’ (Verses 28-30)

Although it is clear from Lot’s address to his people that other types of corruption had spread among them, their main abomination was that they engaged in sex with other men. When a man goes beyond natural limits with a woman, his action is a gross crime but it remains within the overall framework of natural desire.

Homosexual perversion reaches beyond the natural instinct common to all living species, and indicates a psychological and physical malfunction. God has made the pleasure of sexual interaction between married couples move in harmony with the great line of life and its continuity through offspring. Both man and woman are able to enjoy through it psychological and physical pleasure. Homosexual practices, on the other hand, have no such objective and, as such, cannot give natural pleasure.

When anyone finds pleasure in such a perverted practice, it means he has totally broken away from all that is natural and progressive in life.

Lot’s people assaulted travellers on the highways, looting their property. They also raped men, which is an even worse act than their other perversion. Furthermore, they spread corruption in the land, and committed shameful acts in their meeting places. When a community find it acceptable to boast of what is indecent, its moral degeneration has become grave indeed. Thus, there was no hope that they would reform themselves.

The story is given here in a concise manner. It appears that Lot first counselled them gently, telling them to stop their immoral practices, but they were persistent.

He then warned them of God’s punishment and spoke clearly about the abomination of what they did.

“But his people’s only response was to say: Bring down upon us God’s punishment, if you truly are one who speaks the truth.” (Verse 29) Their replies to his warnings were boastful and challenging. With such blunt denial of the truth, there was no hope of their mending their ways. Thus, the messenger sent to them gave them all that he could of advice for their welfare, but in the end he could only seek God’s support:

The sūrah then gives brief references to different communities of unbelievers and the ends they suffered, starting with Shu`ayb’s people:

And to the people of Madyan We sent their brother Shu`ayb, who said: ‘My people, worship God alone, and look forward to the Last Day, and do not act wickedly to spread corruption on earth.’ But they accused him of lying. Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes. (Verses 36-37)

In this reference to the Prophet Shu`ayb we see the unity of the divine message and the essence of faith: “Worship God alone, and look forward to the Last Day.” (Verse 36) Worshipping God alone is the basic rule of faith. Looking forward to the Day of Judgement would ensure that they stopped their evil ways. For example, they deliberately defrauded people when they measured or weighed for them in business.

They also looted from those who passed through their lands, deprived them of what they had, and generally spread corruption, behaving arrogantly.

Furthermore, they took a stand against their prophet, accusing him of lying; therefore, God destroyed them. He brought into force His law of punishing unbelievers who deny their messengers: “Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes.” (Verse 37) We mentioned previously the earthquake that shook their land after a great blast left them stunned in their homes, unable to stir. Thus they were left lifeless in fitting requital for their repeated terrorization of others.

Next the sūrah refers very briefly to the punishment inflicted on the `Ād and Thamūd:

And the `Ād and Thamūd [We also destroyed]. This has been evident to you from their dwellings. Satan had made their evil deeds seem goodly to them, and thus had turned them away from the path [of God] despite their having had the ability to perceive the truth. (Verse 38)

The `Ād lived at al-Aĥqāf in southern Arabia, close to Ĥadramaut, while the Thamūd lived in al-Ĥijr in northern Arabia, close to al-Qurā Valley. The `Ād were destroyed by devastating winds, while the Thamūd were destroyed by a stunning blast. Their dwellings, however, still stood and the Arabs of Makkah passed by them on their traditional winter and summer trade trips, thus seeing for themselves the destruction heaped upon these formerly powerful communities.

This brief reference to these two communities reveals the same cause of their going astray as indeed that of other communities: “Satan had made their evil deeds seem goodly to them, and thus had turned them away from the path [of God] despite their having had the ability to perceive the truth.” (Verse 38) They had minds and could see the pointers to divine guidance, but Satan tempted them away, making their deeds seem fair to them. Satan frequently plays on such people’s arrogance and false self-esteem.

The result being that such communities often succumb to delusions of power and wealth. Thus, Satan turns them away from the only path of true guidance that leads to faith. He thus loses them the chance to save themselves, despite their having the ability to perceive the truth.

Now that the destruction of despotic, wrongdoing and wicked unbelievers has been outlined, and bearing in mind what was said at the beginning of the sūrah about tests and temptation, the relative power of competing forces is described in a clear simile. There is only one true power and this belongs to God. Every other power is frail and flimsy. Whoever seeks support or protection from other than God is like a spider which clings to a frail home woven of silk that lacks strength. Both the spider and its web, or home, are without real support:

Those who take anyone other than God for their protectors may be compared to the spider which makes for itself a home. Indeed the spider’s home is the frailest of all homes, if they but knew it. God certainly knows the nature of whatever people invoke instead of Him. He alone is Almighty, Wise. Such are the comparisons We draw for people’s benefit, but none will grasp their meaning except the people of knowledge.

(Verses 41-43)

This is an amazing but true picture of the powers operating in the universe. People sometimes overlook this truth and hence their values fall by the wayside. Indeed their concept of human relations grows corrupt and all their criteria become ill- balanced. They do not know which way to go, what to take up and what to leave. In this situation, the power of government deceives them. They feel it to be too strong, address their wishes and complaints to it, fear it and try to appease it so that they remain safe from its strong-handed measures. Similarly, they are deceived by other powers, such as that of wealth which they imagine to control people’s lives. They, thus, try to obtain wealth so that they can exercise power over others. The power of knowledge also deceives them as they consider it a source of strength, wealth and all other elements that give people power. Hence, they approach it with humility, just like a worshipper engaged in devotion. Whether controlled by individuals, communities or states, apparent power deceives them. They are pulled towards it like moths are attracted to light or swarm towards a fire.

People are thus oblivious of the one power which creates all the little powers, owns, gives, directs and uses them as it pleases. They forget that seeking support and protection from these little powers is just like a spider taking refuge in its web. It remains a small powerless insect that has no power within itself or its flimsy web.

The only real support and protection for man is with God. This is the main truth which the Qur’ān takes special care to instil in the minds of believers. It makes their community stronger than all the powers that try to obstruct it. Over the centuries it enabled the community of believers to place the arrogance of tyrants under its feet and to overcome tyranny in its strongest forts and seemingly impregnable lines. This great truth is established in every believer’s mind, it has filled every heart and become part of their very being. It is no longer a word we utter, or a subject for debate. It is the main idea in our lives, minds and senses.

This great truth, stated in full clarity, is then linked to the main truth apparent in the design of the universe. This follows the Qur’ānic method of linking all facts to that main truth: “God has created the heavens and the earth in accordance with the truth.

Indeed, in this there is a sign for people who believe.” (Verse 44) In perfect harmony with the rest of the sūrah, this verse enhances the real link between different realities and the main truth that lies behind the creation of the heavens and the earth. It is this truth that maintains the universe according to a fine and accurate system which never fails or allows inner conflict.

“Indeed, in this there is a sign for people who believe.” (Verse 44) These are the believers whose hearts respond to the signs God has placed in all aspects of creation.

These are clearly seen in the harmony apparent in the universe. All is part of a consistent system despite its seeming diversity. It is only believers who perceive these signs and appreciate them, because their eyes and hearts remain open.

At the end of this passage, the sūrah links the book revealed to Muhammad (peace be upon him), his advocacy of the divine message, prayers and remembrance of god with the truth reflected in the heavens and the earth, and with the advocacy of the divine message ever since Noah’s time:

Recite what has been revealed to you of the book, and attend regularly to your prayer; for prayer restrains people from loathsome deeds and from all that is evil. To remember God is greater still. God knows all that you do. (Verse 45)

The Prophet is told to recite the book that has been revealed to him because it is his means of advocating God’s message. It is a divine sign, one unseverable from the great truth reflected in the creation of the heavens and the earth. He is also told to attend regularly to prayer, because when it is repeatedly offered in the proper manner it becomes a bond with God. Prayer is an act of purification and dedication which cannot fit with the filth of evil and loathsome deeds. The Prophet is quoted as saying: “Whoever offers a prayer and it does not prevent him from loathsome and evil deeds will only take himself further away from God.” [Related by al-Ţabarī.] This refers to the person who has not attended properly to his prayer; he has rather offered it mechanically. When prayer is properly attended to, it is a form of remembrance of God: “To remember God is greater still.” It is greater than all. Greater than any motivation, inclination, or other form of devotion.

“God knows all that you do.” Nothing escapes Him, and nothing blurs His eye. All mankind will return to Him when He will requite all in accordance with their deeds.