Here begins a very long passage which stretches across twenty-one verses but which constitutes a single unit, tackling one subject, which is indeed the main theme running throughout the whole sūrah. As has already been explained, the sūrah establishes this theme on a solid foundation, strengthened by a comprehensive explanation of the nature of Godhead, servitude to God and the links between them.

The approach adopted here, however, is different from the one we encountered earlier in the sūrah. Here, we find a story followed by comments, coupled with a number of inspiring elements. One element used here that deserves particular mention is an elaborate scene depicting our approaching deaths.

This long passage provides a vivid picture of the long procession of the faithful, beginning with the Prophet Noah and travelling down the ages until the time of the Prophet Muĥammad (peace be upon them both). Before this procession is shown, the nature of Godhead is outlined as instinctively perceived by a saintly servant of God, the Prophet Abraham (peace be upon him). We have a splendid scene of unperverted human nature seeking the true Lord, whose presence it clearly senses, although at the surface it comes face to face with distortions and misconceptions. It continues its search until it can formulate a proper and correct concept that corresponds to the true image it has deep down of its true Lord. From within it, it has strong proof of that concept which is more firmly founded than what is superficially apparent. This is outlined in the argument Abraham advances to refute his people’s theories, after he has been reassured that his new concept is the true one.

The sūrah continues with the long procession of the faithful, led by the noble prophets and messengers. As we look attentively at this procession, all concepts of polytheism and all the arguments of those who reject the truth are shown to be worthless. All the faithful across all ages are seen as constituting one nation and one community, the later generations of which follow the same guidance received by earlier generations. Thus, considerations of time, place, race, nationality, lineage or colour are seen to be of no value whatsoever. The tie that links all the faithful is the single faith preached by the noble prophets (peace be upon them all).

This is a splendid picture followed by a powerful commentary making it clear that whoever turns his back on God’s guidance shall find that all his deeds avail him nothing. People are required to follow the divine guidance outlined by the prophets who seek no wages for teaching their people. They only fulfil the mission entrusted to them by God.

This is followed by a denunciation of those who claim that God neither sent messengers nor vouchsafed revelations to any human being.

It denounces those who do not hold God in the position He deserves, because they claim, in effect, that He abandons people to their own devices. These are they who rely on their finite reason, influenced as it is by their desires and shortcomings, to come up with codes and concepts to implement in their lives. Needless to say, this does not fit with God’s Lordship, knowledge, wisdom, justice and grace. Indeed, all these attributes of Godhead require that He sends messengers to His servants and that He gives some of them revelations so that they guide mankind to their Lord and keep their nature pure from any influences that blind them to the truth. An example of this is the book revealed to Moses. Another example is the Qur’ān which endorses all past divine revelations.

Thus Abraham said to his father Azar: “Do you take idols for gods? I see that you and your people have obviously gone astray.” Thus did we give Abraham an insight into [God’s] mighty dominion over the heavens and the earth; so that he may become a firm believer. When the night drew its shadow over him, he saw a star; and he exclaimed:

“This is my Lord!” But when it set, he said: “I do not love things that set.” Then when he beheld the rising moon, he said: “This is my Lord!” But when it set, he said:

‘If my Lord does not guide me, I will most certainly be one of those who go astray.” Then when he beheld the sun rising, he said: “This is my Lord! This is the greatest of all!” But when it also set, he said: “My people, I disown all that you associate with God. I have turned my face with pure and complete devotion to Him who brought the heavens and the earth into being. I am not one of those who associate partners with God.” (Verses 74-9)

This is a splendid scene which the sūrah uses to portray healthy human nature initially rejecting all ignorant concepts of idolatry. To undistorted nature, idolatry is no more than an unfounded and totally unacceptable superstition. Rejecting it without hesitation, human nature begins to seek its true Lord with vigorous activity.

It has an innate feeling of the Lord, although it has no well-formulated concept of Him. Hence, it looks up to anything that presents itself as a possible manifestation of God. Soon it discovers that such an object cannot be the true Lord. It does not correspond to what is deeply implanted within human nature of the reality and nature of God and His attributes.

It then experiences the truth revealing itself and shining within. This gives man his greatest joy. He declares his unshakeable belief as he realizes the complete and total correspondence between his innate picture of the Lord and the reality he has consciously discovered. All this is shown in the splendid scene of Abraham and his search for his Lord. In a few short verses, the great experience of Abraham is outlined. As faith establishes its firm roots within him, he declares his belief, fearing no opposition or objection. He is not prepared to make any compromise with his father, family, clan or nation. Every believer must, then, adopt the same attitude as Abraham who faced up to his father and his people with undeniable firmness: “Thus Abraham said to his father Azar: ‘Do you take idols for gods? I see that you and your people have obviously gone astray.’“ (Verse 74)

This is the instinctive argument of nature voiced by Abraham who had not yet consciously recognized his true Lord. When human nature is free of deviation and perversion, it simply cannot accept that those idols worshipped by Abraham’s people were gods. It should be remembered here that the ancient Chaldeans, who lived in Iraq at that time, used to worship idols as well as the stars and planets. To Abraham, the deity to be worshipped, to whom people turn for help in all situations, and who has created all living things, cannot be an idol made of stone or wood. It is obvious that those idols cannot create, listen, respond or provide sustenance. Hence, they are not worth worshipping. Indeed, they cannot be considered as deities even if they are given the limited role of being intermediaries between the Lord of the universe and human beings. Such a set-up and practices are, then, all erroneous.

When Abraham demonstrated that he was not prepared to pervert his nature or becloud his vision, and that he was determined to reject falsehood and follow the truth, God showed him some aspects of the kingdom of the heavens and the earth.

He let him into some of the secrets of the universe, so that he could reflect on some of the great signs of the truth with which the world around us abounds. Thus, he would be able to make the correct linkage between his pure nature and the pointers to the right faith and guidance. This would then enable him to move from the stage of rejecting falsehood to the stage of conscious recognition of God, the true Lord.

This is indeed the proper line to be followed by human nature. It should demonstrate a consciousness unaffected by false ideas and an open mind which studies the miraculous working of God’s power. Such contemplation is certain to benefit by the lessons of what God has created in the universe and receive proper guidance from God as a result.

Let us follow this very interesting journey with Abraham’s pure nature. Easy and comfortable as it may appear, it is certainly a tough and demanding journey starting from the point of instinctive belief and ending with a conscious acceptance of faith. It is the sort of faith that initiates action, defining a task to fulfil and a law to implement. God does not abandon human beings or require them to achieve that degree of faith using their reason alone. He shows it to them, clearly outlined in the messages with which He sends His messengers. Thus, He makes the message, not human nature or intellect, the basis of their accountability and the determinant of their destiny. In this, His perfect knowledge of human nature works in conjunction with His justice and His grace.

We should remember that Abraham was God’s chosen friend, the father of the nation that includes all people who surrender themselves totally to God Almighty.

“When the night drew its shadow over him, he saw a star; and he exclaimed: ‘This is my Lord.” But when it set, he said: ‘I do not love things that set.’” (Verse 76) The sūrah portrays here an image of Abraham as he begins to have serious doubts and then rejects the idols worshipped by his community. He was fully preoccupied with the question of faith. As we read the Qur’ānic expression, `When the night drew its shadow over him’, we see the whole image rising before our eyes. It is as if the night covers Abraham alone, isolating him from all other beings, so that he remains alone with his thoughts and the issue that preoccupies him: “When the night drew its shadow over him, he saw a star; and he exclaimed: ‘This is my Lord.” (Verse 76)

As we have already said, his people worshipped the stars and planets as well as idols. As he despaired of recognizing his true Lord among those idols, he might have hoped to find Him among the other things which his people worshipped. He was certainly aware of the sort of beliefs his people entertained particularly the worship of stars. Nor was this the first time he saw a star. On this night, however, the star spoke to him in an entirely new fashion. The inspiration of the star was in line with Abraham’s preoccupations: “He said: ‘This is my Lord. “‘Its shining light and its elevation made the star more plausible to be the Lord than the idols worshipped on the ground. But he soon realized the error in his thinking: “But when it set, he said: I do not love things that set.’“ (Verse 76) The star, then, sets and can no longer be seen by ordinary creatures. Who, then, will take care of all these creatures when it sets?

Once again we see with our eyes the splendid scene of faith when it is clearly manifest, with established roots and shining over man’s whole being. Man is thus reassured, at ease with himself and with the universe around him. The full splendour of this scene comes to its climax in the verses that follow.

We witness the case of the Prophet Abraham as he realizes with all his consciousness the truth of his Lord. He has complete peace of mind as he feels that God has taken him by the hand to guide him to the straight path. His people come to him with their arguments about his declared belief in God’s oneness and to warn him against what their idols and deities might inflict on him: “His people argued with him. He said: Do you argue with me about God, when it is He who has given me guidance? I do not fear those beings you associate with Him, [for no evil can befall me] unless my Lord so wills. My Lord embraces all things within His knowledge; will you not, then, reflect? And why should I fear anything you worship side by side with Him, when you are not afraid of associating with God partners without His ever giving you any warrant? Which of the two parties has a better right to feel secure, if you happen to know?” (Verses 80-1)

When human nature departs from the right path, it goes astray, and then it is automatically led further astray. The angle between its line and the right path becomes wider and wider, to make any return far more difficult. Abraham’s people used to worship idols, planets and stars. They could not appreciate the great divide that separated them from Abraham after he had been helped by God and guided aright. In spite of the clear flimsiness of their concepts and beliefs, they came to him with their arguments.

Abraham, who could feel God within himself and in the universe around him, confronted them with decisiveness and reassurance: “Do you argue with me about God, when it is He who has given me guidance?” (Verse 80) He tells them that God Himself has helped him, opened his mind and shown him the right guidance. He has seen Him clearly, consciously in everything He has placed in the universe. How can they, then, argue with him about something he feels deep down within himself? The fact that God has guided him provides all the evidence and argument he needs.

“I do not fear those beings you associate with Him.” (Verse 80) This is both natural and logical. Having known God, what and whom would any person fear, when every power other than God’s is of no consequence? However, with his strong faith, Abraham does not make any final statement without attaching it to God’s free-will and perfect knowledge, “[for no evil can befall me] unless my Lord so wills. My Lord embraces all things within His knowledge.” (Verse 80) He, thus, entrusts himself to God’s care, reassured of His protection. He declares that he fears nothing whatsoever from their deities, since he knows that nothing befalls him except by God’s will and with God’s knowledge.

“And why should I fear anything you worship side by side with Him, when you are not afraid of associating with God partners without His ever giving you any warrant? Which of the two parties has a better right to feel secure, if you happen to know?” (Verse 81) This is the logic of a believer who has a true understanding of the truth to be found in the universe. If anyone should entertain fear, that person is certainly not Abraham who believes in God and follows His guidance. How could he fear deities that are powerless, no matter what they are, even though they may wear the mask of tyrannical powers? After all, compared to God’s power, theirs is insignificant. How could Abraham, then, fear such powerless deities while his people do not entertain fear as a result of having associated partners with God whom He has not sanctioned?

The sūrah goes on to provide us with a glimpse of the procession of the faithful, led by the noble messengers, from the time of Noah and Abraham to the last of all prophets and messengers, Muĥammad (peace be upon them all). This procession is shown to be continuous, uninterrupted, particularly since the time of Abraham and the prophets among his offspring. Those prophets are not given here in chronological order, which is the case elsewhere in the Qur’ān, because it is the fact that the procession has been a continuous one that is given importance here, not its historical order.

We bestowed on him Isaac and Jacob, and We guided each of them as We had guided Noah before them. Among his offspring were [the Prophets] David, Solomon, Job, Joseph, Moses and Aaron. Thus do We reward those who do good. And Zachariah, John, Jesus and Elijah; who were all righteous. And Ishmael, Elisha, Jonah and Lot.

Every one of them did We favour above all people. And [We exalted likewise] some of their forefathers, their offspring and their brethren. We chose them and guided them to a straight path. Such is God’s guidance; He bestows it on whomever He wills of His servants. Had they associated partners with Him, in vain would certainly have been all that they ever did. On these did We bestow revelation, wisdom and prophethood. If this generation were to deny this truth, We have certainly entrusted it to others who will never deny it; those are the ones whom God has guided. Follow, then, their guidance, (and] say: ‘No reward do I ask of you for this. It is but an admonition to all mankind.’“ (Verses 84-90)

These verses mention altogether seventeen messengers and prophets in addition to Noah and Abraham. There is also a reference to others among `their forefathers, offspring and brethren’. The verses which name these prophets are concluded with the comments, “Thus do We reward those who do good.” (Verse 84) “Every one of them did We favour above all people.” (Verse 86) “We chose them and guided them to a straight path.” (Verse 87) All these comments endorse the nobility of this group of honourable prophets and the fact that they have been chosen by God and have been guided to the right path. All this, however, is made by way of an introduction to the three statements that follow.

“Such is God’s guidance; He bestows it on whomever He wills of His servants. Had they associated partners with Him, in vain would certainly have been all that they ever did.” (Verse 88) This first statement limits the sources of guidance in this world to what has been preached by God’s messengers. The part of which we are absolutely certain and which we must follow is the Qur’ān, the single source which God Himself declares to be His guidance, and to which He guides whomever He wills of His servants. If those guided human beings deviate from the path of believing in God’s oneness and change the source from which they receive their guidance, associating partners with God, in faith or worship, then they will see all their labours go to waste. The Arabic expression draws on an image of cattle grazing in a poisoned area:

The sūrah continues with the theme of God’s messengers and their messages, and denounces those who deny the divine messages, describing them as having no true understanding of God, His wisdom, grace and justice. It states that the final message follows the same pattern of earlier messages, and that the Qur’ān, the last of the Books revealed by God, endorses earlier scriptures. All this fits beautifully with the procession of the faithful, led by the noble prophets, which was the subject matter of the preceding verses.

“No true understanding of God have they when they say: ‘God has never revealed anything to any human being.’ Say: Who, then, revealed the Book which Moses brought to people as a light and a guidance? You transcribe it on sheets to show around, while you suppress much. You have been taught [by it] what neither you nor your forefathers had ever known. Say: God, and leave them to their play and foolish chatter. This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever- mindful of their prayers.” (Verses 91-2)

The unbelievers used to stubbornly argue that God had never sent a human messenger, nor had he ever revealed anything to a human being. They maintained this in spite of the fact that there lived alongside them in the Arabian Peninsula a number of Jewish communities. The Arab idolaters did not deny that the Jews had a revealed book or that the Torah was sent down to Moses (peace be upon him). Those Arabs made this argument in the midst of their stubborn refusal to accept the message given to the Prophet Muĥammad (peace be upon him). Hence, the Qur’ān denounces their claims and reminds them of Moses’s scriptures.

“No true understanding of God have they when they say: ‘God has never revealed anything to any human being.’“ (Verse 91) This claim by the ignorant unbelievers in Makkah is reiterated by unbelievers in every period of history. It is even reiterated nowadays by those who claim that religions where invented by human beings and that they developed and became more sophisticated with the progress of human civilization. Such people make no distinction between man-made ideologies, such as idolatrous and pagan beliefs past and contemporary, which are indeed influenced by the stage of progress of their adherents, and divine religions preached by God’s messengers. They ignore the fact that the main principles of these divine religions are the same, and that they are elaborated by every messenger. In each case, the divine religion was accepted by a community of believers and rejected by other people. As time passed, deviation occurred and distortion crept in. Thus, people reverted to their days of ignorance, awaiting the appearance of a new messenger to preach the divine faith.

This claim is reiterated in all ages by people who do not have any clear and true understanding of God and who are blind to God’s grace, mercy and justice. They may say, as the Arabs at the time of the Prophet used to say, that God would not send a human messenger. Had He willed to send anyone, He would have chosen an angel for a messenger. Or they may say that the creator of this vast and great universe would not pay any attention to man, an insignificant creature in an exceedingly small planet called earth, to the extent of sending him messengers and revelations to guide him in his small world. This view was advanced by some philosophers in the past as also in modern times. Or they may say with the atheists that there is neither God nor a message to be revealed to anyone. They claim all this is the product of human fancies to enable some people to deceive others using the guise of religion.

The sūrah now speaks of the new Book, the Qur’ān, whose revelation the unbelievers continue to deny. They are told that it is only a stage in a continuing chain. It is no new invention, but only one of the books God has revealed to His chosen messengers.

This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever-mindful of their prayers. (Verse 92)

That God should send messengers and give them revelations and scriptures is one of the laws He has set in this world. The new Book is blessed indeed, as God describes. It is blessed in its origin, since God has given it His blessings when He revealed it. It is also blessed in its destination, as it is engraved on Muĥammad’s pure, large and noble heart. Furthermore, it is blessed in its size and contents.

Compared to voluminous works written by human beings, it comprises a small number of pages; but its inspiration, impact, directives and meaning are far superior to those contained in scores of those books, each one of which is several times its size.

A person who has been preoccupied with the art of expression and dealt with the relationship between words and meanings is better able to appreciate the fact that the Qur’ān, with its unique style, is blessed. It is simply impossible that human beings could express all the meanings, concepts and inspiration of the Qur’ān in a work which is a great many times its size. Many a single verse includes the meanings, facts and concepts that make it quotable in a variety of situations and for numerous purposes. This is a unique quality of the Qur’ān which has no parallel in the works of human beings.

The Qur’ān is also blessed in its effect. It addresses human nature and man as a whole, in a way which is remarkable, direct and gentle. It puts its facts before human nature in every direction, taking care of all its aspects. Its effect on it cannot be matched by the effect of anything else. The fact remains that it enjoys the authority of God. No other speech enjoys a similar authority.

We are constrained to go any further in describing the blessings of this Book.

Whatever we say remains far short of the fact that God Himself describes it as a blessed Book. This is indeed the truth.

The next quality of the Qur’ān mentioned in this verse is that it confirms “what came before it”. It confirms all that has been revealed by God in its original, undistorted form. This confirmation is based on the fact that all those revelations established the basic truth about the question of faith. Apart from this, God has given every nation its own code and constitution within the framework of the basic belief in Him.

Those who write about Islam saying that it is the first religion to preach the whole faith of God’s oneness, or the complete concept of the message and the Messenger, or the resurrection, reckoning and reward in the life to come, do so in an attempt to praise Islam. Yet these people do not read the Qur’ān. Had they read it carefully, they would have realized that God Himself states that all His messengers (peace be upon them all) preached the message of His absolute oneness, and that their messages, in all their forms, admitted no form or trace of polytheism whatsoever. All of them informed their communities, and mankind at large, that a messenger is a human being, like them.