The early passages in this sūrah sound like waves following one another in quick succession. Rising high and with a deep, mysterious rhythm, this third wave comes after a discussion about denying the truth of Islam, turning away from it, meeting its advocates with derision and ridicule. The discussion in the earlier passage included very strong threats and a reminder of the fate of earlier nations that took a similar attitude to God’s messages. The first passage, representing the first wave, discussed the truth of Godhead as reflected in the creation of the wide universe and highly complex human beings. This new wave also discusses the same truth of Godhead but it includes different aspects, employing different rhythms and a new inspiration.

Thus, the discussion on denying the truth comes in between the opening and the present passages, and this adds to its unpleasant reality.

In the opening passage, Godhead is reflected in the creation of the heavens and earth, darkness and light, the creation of man out of clay, his first term of life, and the setting of another term for resurrection. It made clear that the whole universe submits itself to God, whose knowledge of mankind includes what everyone does both in public and in private. None of these qualities is approached in the sūrah in a theoretical, philosophical or theological way. Rather, the approach aims to establish what they mean to human life: complete and total faith in God alone, entertaining no doubts about Him whatsoever, and acceptance that His Godhead comprises all aspects of the universe and human life. Thus, human submission to God’s sovereignty in all affairs becomes the natural and logical option in the same way as the universe submits to the same sovereignty.

In this new wave, the reality of Godhead is shown in a variety of aspects:

ownership, direct action, the provision of sustenance, care, overwhelming power, bringing benefit and causing harm. Again, we do not see a theoretical, philosophical or theological approach here. The aim is to define the meaning of all these aspects in human life: namely, the unity of allegiance and worship as a practical demonstration of the unity of submission. Thus, when God’s Messenger is directed to denounce the very thought of having any master other than God, this denunciation is based first of all on the fact that it is God who provides nourishment while He needs none. It is also based on the fact that the acknowledgement of a master other than God is contrary to His orders requiring him to submit himself to God alone.

The presentation of the reality of Godhead in this form and for this objective is accompanied by a host of powerful and inspiring effects. It starts with explaining that God owns all, provides sustenance to all creatures while He needs nothing from anyone. It then refers to the great suffering the mere avoidance of which represents an act of mercy granted by God and a great success. It also mentions God’s power to administer benefit or harm, His authority over all creatures, and His infinite wisdom.

All this is associated with a powerful rhythm, provided by the repeated Divine order, ‘Say... Say... Say...’.

When the presentation is completed, the conclusion is given with increased rhythm, calling out witnesses to God’s oneness and denouncing the very thought of associating partners with Him, all this within a clear demarcation of positions. Here again the strong rhythm is enhanced by the repeated order, `Say... Say... Say...’. Thus, the passage delivers a sense of awe and seriousness.

Say: To whom belongs all that is in the heavens and on earth? Say: To God. He has committed Himself to bestow grace and mercy. He will certainly gather you all together on the Day of Resurrection, about which there is no doubt. Those who squandered their own souls will not believe. To Him belongs whatever takes its rest in the night or in the day. He alone hears all and knows all. (Verses 12-13)

Here, the sūrah adopts an attitude of confrontation that aims to state the issues very clearly before drawing the lines that separate the believers from all others. It gives the Prophet certain instructions to take up this confrontation with those who are fully aware that God is the Creator of the whole universe, but who, nevertheless, worship other beings even though these have no power to create anything equal to Him. That is, they associate partners with Him whom they claim have a say in how they conduct their lives. The Prophet is instructed to confront them with a question about the ownership, which follows creation, of everything in the heavens and on earth. As the question is put, it is meant to include every single element in the whole universe. It is followed by a statement of fact over which they did not and could not argue. The Qur’ān tells us elsewhere that they used to acknowledge it fully: “Say: To whom belongs all that is in the heavens and on earth? Say: To God.” (Verse 12)

Despite the depth of their ignorance, which resulted in deviant concepts that devalued their quality of life, the Arabs in their pre- Islamic days were superior in this particular aspect to later-day jāhiliyyah. This new jāhiliyyah shuts its mind to this fact while the Arabs used to recognise and admit that God owned everything in the heavens and on earth. However, they did not bring that recognition to its logical conclusion which would have required them to acknowledge God’s total authority over what He owns and that the only proper way to use what God has created is to obtain His permission and to act according to His law. Because of this, the Arabs were described as idolaters and their lifestyle as ignorant. How then should those who deny God’s authority to legislate for human existence and, instead, exercise that authority themselves, be described? They must be given a description other than that of idolatry. God describes them as unbelievers, as wrongdoers and transgressors, no matter how strongly they claim to be Muslims and regardless of what religion is entered on their birth certificates.

The Qur’ānic verse follows this statement asserting God’s ownership of the heavens and earth by stating that “He has committed Himself to bestow grace and mercy.” (Verse 12) He is the sole, undisputed owner of the whole universe. He, however, out of His generosity and by His own will, has committed Himself to bestow grace and mercy. No one could suggest this exercise of bestowing grace to Him or require it of Him, apart from His absolutely freewill and His compassionate lordship over the universe. Grace and mercy provide the basic rules in His treatment of, and judgement over, His servants both in this present life and in the life to come.

Let us now consider a number of aĥādīth which give us an insight into how the Prophet portrayed God’s grace so as to make it properly appreciated by ordinary people.

Abū Hurayrah quotes the Prophet as saying: “When God created His creation, He wrote in a book which He keeps with Him above the Throne: My grace overspeeds My anger.” (Related by al-Bukhārī and Muslim with slight variations.) In another version related by al- Bukhārī, the last sentence is quoted as, “My grace oversteps My anger.” Both al-Bukhārī and Muslim relate on the authority of Abū Hurayrah that God’s Messenger said that: “God has made mercy into one hundred parts. He then retained ninety-nine parts and placed on earth one part. It is from that one part that creatures show mercy to one another, to the extent that a female animal lifts its hoof away from its young in order not to harm it.” Muslim also relates on the authority of Salmān that God’s Messenger said: “God has one hundred acts of mercy. One of these is the one by which creatures show mercy to one another. The other ninety-nine parts are reserved to the Day of Judgement.” In yet another ĥadīth related by Muslim, we read: “When God created the heavens and the earth, He also created one hundred mercies, each one of them filled the space between the heavens and the earth. He placed one mercy on earth. It is through this that a mother is compassionate to her baby, and so are wild beasts and birds. On the Day of Judgement, God complements them with this one mercy.” This is an inspiring description by the Prophet, one which makes it easy for the human mind to visualise the extent of God’s grace. We only need to reflect on how mothers are so kind-hearted to their youngsters and the sympathy and kindness people show towards the very young and very old, the sick and the invalid, and to relatives and friends. We should also contemplate how birds and animals sometimes manifest their mercy to one another in amazing ways. Now let us consider that all this mercy is the result of a single part out of one hundred parts of God’s mercy. We can, thus, appreciate the extent of God’s abounding, and inexhaustible grace.

Time after time, the Prophet spoke to his Companions about God’s grace, reminding them that its benefits go to His servants. `Umar ibn al-Khaţţāb reports that once a group of slaves was sent to the Prophet in Madinah. A woman slave was seen walking fast with her breast oozing with milk. She found a young boy among the slaves, picked him up and put him to her breast to feed him. The Prophet put this question to his Companions: “Do you think that this woman would throw her boy in the fire?” They replied: “No! By God, she would not if she has any way of avoiding that.” He said: “God is more merciful to His servants than this woman to her child.” (Related by al-Bukhārī and Muslim.) How could it be otherwise when the woman’s kindness to her child is produced by her share of a single mercy God has placed into the world out of one hundred He has created?

Having taught his Companions this important fact and its great significance in such an inspiring way, God’s Messenger moved them on another step so that they became merciful in their dealings with others and so that they were compassionate to one another and to all living things. The Prophet wanted them to enjoy the happiness of being merciful, just as they were happy to appreciate the extent of God’s grace.

When this concept of mercy is engrained in a Muslim’s thinking, it leaves a profound impact on his life, his view of things and his manners and moral values. A full study of such impact is beyond the scope of this commentary. Therefore, we have to be content with only a few very brief observations.

When a Muslim truly appreciates the significance of God’s commitment to being merciful to His servants, he experiences a profound sense of reassurance which remains with him even when he goes through periods of hardship and severe trials that are enough to turn people away from their Lord. A believer is certain that at every moment and in every situation and condition, God’s grace is present and sure to be bestowed. He knows that his Lord does not put him to the test because He has abandoned him or denied him His mercy. God does not deny His grace to anyone who sincerely hopes to receive it. It is human beings who deny themselves God’s mercy when they disbelieve in Him and reject His grace. A believer’s reassurance that God’s grace is close at hand fills his heart with strength, perseverance, hope and comfort. He knows that he is in good, caring hands and he enjoys the comfort of God’s grace as long as he does not go far astray.

Moreover, when a believer recognises this fact in this particular manner, his sense of modesty in front of God is enhanced. Hoping for God’s mercy and forgiveness does not motivate people to disobey God as some would have us believe. Indeed, it makes a believer very shy in his dealings with God, the Much-Forgiving, the Merciful. A person who is tempted to disobey God because of God’s mercy is one who has not experienced the true taste of being a believer. For example, some Sufis or mystics claim that they deliberately indulge in sin, in order to enjoy the sweetness of God’s forbearance, forgiveness and mercy. This is twisted logic, which is alien to the proper nature of a believer.

A true recognition by a believer of God’s unfailing grace is bound to leave a very strong influence on his moral values and manners. He knows that he is required to cultivate within himself the same manners and values as God. As he recognises that despite his shortcomings, slips and mistakes, he still enjoys an abundance of God’s grace, he learns that he must show mercy to others, forgive them their mistakes and treat them with forbearance. It is to strengthen this principle that the Prophet tried to cultivate a sense of mercy in his Companions.

One of the aspects of God’s mercy which is stated in the Qur’ānic verse is that God has decreed that all people will be gathered together on the Day of Judgement. This undoubted gathering is certainly an aspect of His grace. It tells us that for certain, God looks after His servants whom He has created for a particular purpose, and placed them in charge of this earth for a definite objective. He has not created them in vain and has not abandoned them altogether. He has made the Day of Resurrection the end of their journey, as travellers arrive at their destination. He will then give them the reward of their endeavours and compensate them for their toil in this life.

So far, the basic fact that God is the only Creator and the only owner of everything that exists in the universe has been established. This is now followed by a strong denunciation of seeking support from, or addressing worship to, anyone other than God. All such deeds contradict the fundamental fact of submission to God since they are acts of polytheism that do not fit with Islam. A number of God’s attributes are also stated here, including that He is the Creator of the heavens and earth, the sustainer of all, the Almighty. The general air of awe is enhanced by a mention of God’s severe punishment.

Say: ‘Am I to take for my master anyone but God, the Originator of the heavens and the earth, who gives nourishment to all and Himself needs none’? Say: ‘I am commanded to be the first of those who surrender themselves to God, and not to be among those who associate partners with Him. Say: Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day. He who is spared that shall have received His grace. This will be a manifest triumph. If God were to expose you to affliction, none can remove it but He. And if He were to bless you with good fortune — well, He has power over all things. He alone holds sway over all His creatures, and He alone is truly wise, all-aware. (Verses 14-18)

This is, indeed, the basic issue: taking God alone for our Master, or waliy, in every sense of the word. He alone is the Lord to be worshipped. We submit to Him as He is the only Sovereign. No support may be sought from anyone other than Him. In every grave situation, we appeal to Him alone for help. This is the basic question of faith.

When we take Him as master, in every sense of the word, and submit to Him alone, we are true Muslims. Those who associate others with Him in any aspect of His mastery are guilty of associating partners with God. This is something that cannot be entertained by any Muslim.

This fundamental issue is stated in these verses in the strongest terms and is contained within a powerful rhythm: “Say: Am I to take for my master anyone but God, the Originator of the heavens and the earth, who gives nourishment to all and Himself needs none? Say: I am commanded to be the first of those who surrender themselves to God, and not to be among those who associate partners with Him.” (Verse 14)

This Qur’ānic verse reflects human nature’s powerful logic. To whom does mastery belong and who alone is to be viewed as patron, if not the Creator who has originated the heavens and the earth? To whom, if not to the One who provides sustenance and nourishment to every creature in the heavens and on earth while He Himself needs none? “Say: ‘Am I to take for my master anyone but God’”, when such are His attributes? What logic allows that anyone other than God be taken as master? If it is help and support that one needs from a master, then God, the originator of the heavens and the earth has the supreme power in both. If the objective of taking a master is to get provisions and sustenance, then it is God who provides sustenance to all creatures in the universe. How then can mastery be attributed to anyone other than the Almighty who provides for all?

Now comes the climax of this passage, which employs a profound rhythm so as to re-emphasise the right attitude of a believer. The final verse of the passage serves as a clear statement of position, a warning a nd a move away from everything that has an element of setting partners with God. The style here is both strong and decisive:

“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. Will you in truth bear witness that there are other deities beside God? Say: I bear no such witness.

Say: He is but one God. I disown all that you associate with Him.” (Verse 19)

This verse is made up of a series of short statements which follow each other in very quick succession. This, to give us quick images of the different attitudes which can be held in relation to the central issue. Nevertheless, the painting is so vivid that we can see all expressions on the faces of the characters drawn and we can even penetrate their thoughts. What we see first is a command given by God to His Messenger. This is immediately followed by a scene wherein God’s Messenger confronts the unbelievers who are associating partners with God and who want him, i.e. the Prophet, to endorse their falsehood before they accept his message. They imagine that such an exchange is feasible and that Islam and idolatry can exist side by side in someone’s heart. It is sad to say that some people still think that this is possible. They argue that a person can submit himself to God while he conducts his life on the basis of teachings he receives from other sources and while he acknowledges the authority of other powers and seeks the help and patronage of other beings.

Thus, God’s Messenger (peace be upon him) confronts the unbelievers. He makes it clear to them that he and they follow two separate roads that cannot meet. He outlines the difference between what he advocates of believing in God’s oneness and submitting to Him and their beliefs and practices which associate partners with God.

He tells them that the starting points of both camps are so wide apart that no compromise between them can be worked out unless they abandon their beliefs and accept His faith.

This confrontation is depicted in a public scene calling for an open testimony:

“Say: What is weightiest in testimony?” (Verse 19) Who is the best witness in the whole universe? Who is the One whose testimony refutes every other argument? Who has the final word? In order to make the generalisation total so that nothing in the whole universe is discounted as a possible witness, the question is asked in this manner:

“What is weightiest in testimony?” (Verse 19)

The Prophet is ordered to put the question, and he is also ordered to provide the answer. The addressees themselves acknowledge that there is no other answer to give: “Say: God.” (Verse 19) Yes, indeed. God — limitless is He in His glory — is the One who provides the weightiest testimony. He tells the truth and He is the best to provide the final answer to all issues and questions. When He has made His testimony, all matters are settled.

However, I wish to discuss the central question in this passage, namely that of faith and its fundamental principle: God’s oneness and the break with unbelievers.

Those of us today who belong to the Muslim community should reflect very deeply on this passage and the way it tackles this central issue. The small community of true believers today are faced with well entrenched jāhiliyyah throughout the world, in the same way as the first generation of Muslims were when these verses were revealed.

In the light of these verses, the proper attitude to be adopted by the Muslim community must be defined now as it was defined then.

The situation of mankind today is in many ways identical to what it was at the time when the Qur’ān was revealed to the Prophet Muĥammad (peace be upon him).

At that time, Islam, as a faith and a code of living was established on a central principle which required people to declare their acceptance that `there is no deity other than God’. It is a declaration which has a special meaning as outlined by Rab`ī ibn `Āmir, a messenger sent by a Muslim army commander to Rustom, the Persian commander, before the two armies fought a decisive battle. The latter asked him what brought the Muslims out of their land. He answered: “It is God who ordered us to march out so that we may help to free those who are willing to be freed from the worship of creatures to the worship of God alone, and from the restrictions of this present life to the expanse of its universal link with the life to come, and from the oppression exercised by other religions to the justice of Islam.” That Muslim messenger was keenly aware that Rustom and his people did not consider their emperor, Khusraw, as the lord who created the universe, nor did they offer worship rituals to him. They simply acknowledged him as the sovereign who enacted laws for them. As such, they made themselves subservient to him in the particular sense that is diametrically opposed to Islam. Thus, the Muslim messenger informed the Persian commander that the Muslims were fulfilling God’s orders to help free people from situations where one group of them worship another. They do so by attributing to rulers an essential quality of Godhead, i.e. sovereignty and what it imparts of authority to legislate, and implementing their legislation in practice, which is a form of religion. The mission of the Muslim armies was to free people so that they would worship God alone and enjoy the justice of Islam.

We are today in a situation similar to that which prevailed when the religion of Islam declared to mankind that ‘there is no deity other than God’. Human beings have reverted to the worship of other creatures and accepted the oppression of different forms of religion and abandoned the principle of God’s oneness in its true sense. It is true that some groups of people still make the declaration on mosque minarets that `there is no deity other than God’, but they hardly know its true sense, and as such, they do not mean it. Nor do they reject the claims of others to sovereignty, which is synonymous with Godhead. It does not matter whether individuals, legislative councils or nations claim the authority. For none of these is a god to exercise that authority. It is only the relapse of humanity into jāhiliyyah that assigns to such creatures the attributes of Godhead. As such, humanity no longer manifests a firm belief in God’s oneness or total devotion to Him alone.