By those that scatter far and wide; By those that are heavily laden; By those that speed along with gentle ease; By those that distribute by command; That which you are promised is true indeed and for certain, judgement is bound to come, (Verses 1-6)

The surah begins with a quick beat, using ambiguous phrases to imply that it is talking about a serious matter that deserves our full attention.

Inevitably though, the four ambiguous words used in the first four verses - al-dhariyat, al-hamilat, al-jdriyat and al-muqassimat - have made people ask questions, even in the very early days of Islam, as they sought further explanation. In this respect, Ibn Kathlr reports:

‘All was on the pulpit in Kufah one day when he said: ‘If you have any query about a verse in the Qur’an or a hadith by the Prophet, I will give you an answer.’ Ibn al-Kawwa’ asked him the meaning of al-dhariyat, [those that scatter], and he answered, ‘the winds’.

Then he said: ‘What about al-hdmilat [those heavily laden]?’ (Ali answered, ‘the clouds’. The man then asked about al-jariyat [those that speed along], and ‘All’s answer was, ‘the ships’. The man asked:

‘What about al-muqassimat [those that distribute]?’ ‘All said, ‘the angels’?

Sablgh ibn ‘Isl al-Tamimi asked ‘Umar ibn al-Khattab about these words and his reply was the same as above. ‘Umar felt, however, that al-Tamimi was asking only for argument’s sake, thereby hinting at the ambiguity. By way of reprimand for his behaviour, ‘Umar banned him from future social gatherings. Subsequently, Sabigh al-Tamimi repented and swore most seriously that he no longer entertained any of his earlier doubts. This report suggests that the ambiguity contained in these words encouraged those who tried to raise doubts about the Quran, making such words the point of their questioning. The same explanation of these words was given by Ibn ‘Abbas, Ibn ‘Umar, Mujahid, Sa‘id ibn Jubayr, al-Hasan, Qatadah, al-Suddl and many others.

God states an oath by the winds that move and scatter things such as dust, grain, pollen, clouds and other material known or unknown to us; by the clouds carrying water and driven by God Almighty to wherever He pleases; by the ships that easily float on water making use of the characteristics God has given to water, shipping and the whole universe, and by the angels carrying Gods commands and delivering them as He pleases, giving details as to what matters they are concerned with.

The winds, the clouds, the ships and the angels are all Gods creatures which He uses as a means to implement His will with regard to the universe and His servants. By using them in His oath, He draws attention to them and what they signify. In this way we are able to reflect on how God initiates these creatures, sets them in operation and uses them to fulfil what He wishes to be fulfilled. Mentioning them in this way invites our minds to think about the secrets they embody so that we look to their Creator. They may also, in some way, relate to the issue of sustenance, preoccupation with which the surah wants to free us from.

The same may be said about the second oath: “By the sky and its starry pathways you people are at variance in what you say abandoned by whoever wishes to turn away.” Weeses 7-9) This oath is by the sky that is perfectly built, with pathways that are carefully interconnected, like the links of a chain. This may be one form clouds take as they gather in the sky, looking like a watery or sandy surface during or after a windy period.

On the other hand, this description may be true of the permanent order of orbits that are perfectly coordinated and probably interconnected.

This oath, by the perfectly arranged sky, confirms that the unbelievers are at variance in what they say and believe. Their stand is shaky, lacking roots and foundations. People may abandon belief at will, or stick to it if they wish. There is no general agreement or coordination as to its validity. The situation is one of perpetual confusion and worry. Such is falsehood: shifting grounds and a maze without markings or light.

It is always shifting like a desert sand, lacking firm basis and accurate measure. When people agree on some aspect of faith, they soon diverge and find themselves in dispute. Their confusion is seen even more clearly when it is shown against the background of the sky, which is perfectly ordered and coordinated.

The surah goes on to state that the unbelievers are deluded about the major question of the life to come. Their opinions are without a firm or true basis. They argue and dispute about a clear question of truth.

It then goes on to portray the Day of Judgement in such a way as they can actually see it:

Perish the ones given to blind guessing who are steeped in error, heedless of the truth. They ask: 'When will this Day of Judgement come?’ That will be a day when they will be sorely tried by the fire. Taste this your trial! This is what you were keen to hasten. (Verses 10-14)

Such people indulge in blind guessing. It is God who invokes their killing. How terrible! Needless to say, such an invocation is a firm sentence, one that is certain to be enforced. “ Perish the ones given to blind guessing." (Verse (10) Further clarification of their identity is added: “who are steeped in error, heedless of the truth." (Verse 11) They are so steeped in delusion and falsehood that they are unable to wake themselves up.

The surah shows them to be totally unaware of anything around them, as if they are excessively drunk. They cannot see for themselves something that is very clear to anyone with a sound mind. “ They ask: When will this Day of Judgement come?” (Verse 12) It is not a question that seeks information; rather, it is an expression of doubt and denial. Therefore, the surah shows them their position on that day which they claim to be highly improbable: “ That will be a day when they will be sorely tried by the fire." (Verse 13) They will burn in the fire just as some metals are exposed to fire to determine their make up. This burning is coupled with strong remonstration: “Taste this your trial! This is what you were keen to hasten." (Verse 14) A quick scene showing their miserable end is the most fitting answer to their question that sought no information.

Next, a contrasting image is drawn. This depicts a different group, reassured in their certainty, eager to do what is good without boasting about it, fully awake at night when they volunteer their night worship:

The God-fearing will be amid gardens and springs. They will happily receive what their Lord will grant them; for they were keen to do good.

They would sleep but little at night, and would pray for forgiveness at the time of dawn, and would give a right fill share of their possessions to the one who asks [for help] and the one who is deprived. (Verses 15-19)

This group are fully alert, sensitive to the fact that God watches them and, therefore, they carefully watch their own behaviour. These will be placed “amid gardens and springs. They will happily receive what their Lord will grant them.” (Verses 15-16) God grants them blessings in abundance as a reward for what they do in this their first life, worshipping Him as if they see Him and realizing that He sees them: “for they were keen to do good.” (Verse 16) Their desire to excel is portrayed in a splendid image: “ They would sleep but little at night, and would pray for forgiveness at the time of dawn,” (Verses 17-18) They are the ones who stay up at night when others are fast asleep. They turn to their Lord, appealing to Him to forgive them their sins. They sleep but little during the night, preferring to address their Lord and enjoy the pleasure of being in close contact with Him, when no one else is aware of that contact.

Al-Hasan says in commenting on the verse, “ They would sleep but little at night”: “They offered voluntary night worship, sleeping only a little and extending their worship until the late hours, shortly before dawn, when they would pray for forgiveness.” Qatadah quotes al-Ahnaf ibn Qayss comment after reading this verse: “They slept only for a short while at night. I am not one to which this verse applies.” Al-Hasan al- Basri cites al-Ahnaf ibn Qayss comment: “I tried to compare my work to that of the people of heaven and I discovered that those people are ahead of us by a long way. We cannot aspire to what they achieved, sleeping but little at night. I then tried to compare my work to that of the people of hell and I found out that those are devoid of goodness, denying Gods revelations and His messengers, refusing to believe in resurrection after death. I concluded that the best among us are those who mix good deeds with bad ones.” A man said to Zayd ibn Aslam that he felt that this quality of spending much of the night in voluntary worship does not apply to their generation who only spend a little of the night time in such worship.

Zayd said to him: “Blessed is the one who sleeps when he is sleepy and remains God-fearing when awake.” This is a standard to which a number of the Tdbi'in generation that immediately followed the Prophet’s Companions, known for their firm belief and piety, aspired to. They felt that they were well below it. It is the standard only achieved by the elite God has chosen and who have been shown the way to achieve it.

On earth there are signs for those with sure faith, and in yourselves too: can you not see] And in the sky is your sustenance and all that you are promised. By the Lord of the heavens and the earth, all this is the very truth, just as true as you are endowed with speech.

(Verses 20-23)

These verses turn our attentions to the countless signs testifying to God’s oneness, both on earth and within ourselves. They also guide us to look to heaven for our means of sustenance, as it is all measured.

They finish with a great oath by God Himself, the Lord of the heavens and earth, confirming that the message given to them from Him is absolutely true.

“ On earth there are signs for those with sure faith, and in yourselves too: can you not see?” (Verses 20-21) The earth on which we live is a great exhibition of Gods signs and marvels. Until now, mankind has only been able to see a little of these marvels, even though we discover each day something new and remarkable. Likewise, there is a similarly breathtaking exhibition that takes place within us, within the human soul with its marvellous secrets that mirror those of the universe. These two short verses refer to these two great exhibitions, opening their gates wide for anyone who wishes to look and have faith. Such a person will, as a result, fill his life with pleasure and enjoyment, profound lessons and a wealth of true knowledge.

Quranic texts are phrased in such a way as to make them relevant for all times, environments and situations. They can give every person, every mind and every understanding a wealth of knowledge that each is perfectly able to handle. As mans knowledge increases, his faculties of understanding develop, his experience broadens, and as he becomes more aware of the secrets of the universe and of his own self, he receives more of the import of the Quranic texts. As the Prophet declares: “the Qur’an is a book of endless marvels. It remains new no matter how repeatedly it is read.” The Prophet who said this was the man on whom the Qur’an was bestowed from on high and who understood its secrets and lived them fully. His description was based on the most direct and personal of experiences.

Those who were the first to listen to the Qur’an saw of God’s signs on earth and in themselves their share, according to their knowledge, experience and inspiration. Every succeeding generation also received their shares according to whatever further knowledge and experience they had accumulated. We, in our turn, have our own share in line with our increased knowledge in different fields, and with what we have been able to discover of the secrets of the universe. Those who come after us will also find a share kept for them of secrets yet unknown to man, in both the earth and within the human soul. These two exhibitions will remain, to the end of time, majestic, full of new wonders.

This planet earth was made ready to support life in a way that is almost unique in what we know of this great universe, with its unlimited number of planets and stars. What we know of these, which is only a fraction of what we do not know, includes millions of galaxies, each of which contains hundreds of millions of stars, as well as planets, which are satellites of these stars. Yet out of such countless numbers, the earth uniquely seems to be the only one suited for this type of life.

The other wonder that walks on earth is mentioned in the next verse:

“And in yourselves too: can you not see?” (Verse 21) Man is indeed the greatest wonder, or miracle on earth, although he is often oblivious to his own real status and to the secret wonders in his own constitution. He is a great wonder in his outer and inner self; his body and soul. When man begins to think about himself, he always finds some great wonder to contemplate: the way his organs are made, their distribution in his body, their functions and the way they perform those functions; how food is digested and assimilated; the process of breathing; blood circulation; the neurological system; the glands and what they produce to ensure physical growth and keep the body functioning, as also the perfect coordination, harmony and cooperation between all these systems. Every wonderful aspect encompasses many other wonders. Indeed, in every organ and part of an organ there is an amazing wonder.

Then there are the secrets of mans soul and its known and unknown abilities: how he understands, retains and retrieves information. Where are information and images stored and how? How and where are such images, scenes and visions printed, and how are they retrieved? In all this, we are speaking about abilities known to us. What is unknown is even greater. We see occasional glimpses of these during moments of great inspiration, pointing to what is beyond our current reach.

Consider also the bewildering nature of human procreation: one cell carries the entire treasure of characteristics of the human race, as well as the special characteristics of both parents and nearer grandparents.

Where are all these characteristics stored within the single microscopic cell? How does it recognize, by itself, its long history and represent it so accurately, eventually culminating in reproducing this amazing creature called man?

A short pause at the moment when a newborn starts its life on earth, separating from its mother and starting its own independent life, allowing its heart and lungs to function and begin life is enough to leave us speechless. It is enough to give us an overwhelming feeling of faith. A similar pause for reflection on the moment when a newborn begins to use its tongue to utter its first sounds, syllables, words and then phrases, indeed reflection on the mechanics of speech, the vocalization through the tongue and the larynx, gives us the feeling that we are looking at a great miracle, one that we tend to take for granted because of its familiarity. Yet on reflection we can appreciate the truth that this great wonder could only have come from God. Indeed every small aspect of the creature that is man is a miracle that leaves us absolutely amazed:

“And in yourselves too: can you not see?” (Verse 21)

Every individual human being is a world of its own; a mirror reflecting the whole universe in a special and unique image that is not repeated at any moment in history. There is no parallel for any one person in the entire human race, whether in shape, features, mind, faculties, spirit, feelings or even in the way the universe is reflected in that persons mind.

After the two exhibitions of the earth and man, the surah presents a third from the world above, where our perceptions cannot reach. It is there that our shares of provisions and livelihood are determined: “And in the sky is your sustenance and all that you are promised.” (Verse 22)

This is a remarkable touch. The means of livelihood and provisions are all on earth. Man works hard and expects to receive his share as a result of his work. The Qur’an, however, turns man’s attention to the sky, to heaven, to God. It is there that shares are determined. The earth itself, and all its means of provisions, are signs for those who have certainty of faith, pointing to God so that we ask Him for His bounty. Thus do we get rid of worldly burdens, personal greed and the immediate means of income so that these do not become a barrier preventing us from looking up to God who has created all such means.

Every believer understands this statement properly, realizing that it does not mean that one should abandon ones livelihood. He knows that God has assigned to man the task of building life on earth. He understands that it means that man must not make it the focus of his attention. He should work on earth whilst looking up to heaven. He should use the means of his livelihood, realizing that they are not what brings him his provisions. These provisions are assigned to him in heaven, and what God has promised is certain to be fulfilled. Thus his heart breaks the shackles of the immediate concerns about his livelihood, finding in them signs pointing to their Creator. Man thus revives his bond with heaven while standing firmly on the earth. This is what God wants for man, whom He created from clay, then breathed in him of His own spirit, to make him nobler than most of His creation. Faith is the means that puts man in the best situation, because it returns him to that state of pure nature God gave him, before it was affected by deviation and corruption.

Having touched on these three great signs: the earth, man and heaven, God states an oath by Himself, in His glory, that all this discourse is absolutely true: “By the Lord of the heavens and the earth, all this is the very truth, just as true as you are endowed with speech.” (Verse 23) That humans speak is a fact they acknowledge. They entertain no doubt whatsoever about it. Likewise, this discourse is absolutely true. God tells only the absolute truth.

Al-Asma'T, a famous literary figure who lived in the later part of the second century of the Islamic calendar, reports the following anecdote which is quoted by al-Zamakhshari in his commentary on the Qur’an, Al-Kashshdf We quote it here as it is interesting and relevant to our discussion.

I came out of the main mosque in Basrah and I saw a Bedouin riding a young camel. He asked me to which tribe I belonged, and I told him that I was from Asma\ He asked where I had come from and I said, ‘From a place where the words of the Lord of Grace are recited.’ He said: ‘Then recite to me.’ I began reading the surah entitled ‘The Scattering Winds’. When I read the verse saying, “And in the sky is your sustenance and all that you are promised” he said, ‘This is enough.’ He immediately slaughtered his she-camel and distributed its meat to all the people around, then he broke his sword and bow, and left. When I subsequently went on pilgrimage with Caliph al-Rashid and as I was doing tawdfaround the Ka‘bah, I heard someone with a sharp voice calling me. I looked around and I saw the Bedouin having grown thinner and paler. He greeted me and asked me to recite to him the same surah again. When I reached the same verse, he said, ‘We have found God’s promise to be true.’ Then he asked me what came after that verse. I read the next verse, “By the Lord of the heavens and the earthy all this is the very truth, just as true as you are endowed with speech” He cried aloud, ‘Limitless is God in His glory! Who has angered the Almighty to make Him swear? They would not believe His words so that He would say an oath!’ He repeated this three times and then passed away.2

So far we have looked at the first part of the surah. The second part includes brief references to the stories of Abraham, Lot, Moses, the ‘Ad Prophet Hud’s people, the Thamud Prophet Salih’s people, and Noah’s people. This part closely relates to what preceded it in the surah and to what follows.

Have you heard the story of Abrahams honoured guests? They went in to see him and bade him peace. He answered, ‘Peace,9 [and added to himself] ‘These are strangers.* He turned quickly to his household and brought out afat calf He placed it before them, saying: ‘Will you not eat!* He then became apprehensive of them, but they said: ‘Do not be afraid. ’ They gave him the good news of [the birth of] a son who would be endowed with knowledge. His wife then came in with a loud cry, struck her face, and said: ‘A barren old woman!* Replied they: ‘Thus will it be. This is what your Lord said. He is the Wise, the All-Knowing.* Said Abraham: ‘What is your errand, messengers!* They replied: ‘We have been sent to a people lost in sin, to bring down on them stones of clay, marked as from your Lord for those who transgressed all bounds. We brought out such believers as were there; but We did not find there any who had surrendered themselves to Us apart from a single house. We left there a sign for those who fear the grievous suffering. (Verses 24-37)

These verses speak of a sign or signs in the history of the divine message, just like those signs in the earth and in man to which the surah referred. It also refers to a promise or promises that are fulfilled, just like the promises the surah mentioned earlier.

It begins its reference to Abraham by the question: “Have you heard the story of Abrahams honoured guests!** (Verse 24) This style is used to prepare our minds for what comes next. It describes Abrahams guests as ‘honoured*, either because they are so in Gods sight, or because of how Abraham paid honour to them as we soon learn. Abrahams hospitality appears very clearly from the first moment his guests arrived. Once they greeted him and received his reply, and despite the fact that they are total strangers, he immediately goes to his wife telling her to prepare food. He provides a large quantity of food, sufficient for scores of people:

“He turned quickly to his household and brought out afat calf* (Verse 26)

According to some reports, there were only three guests, which means that a shoulder of that calf would have been sufficient to give them a good meal.

“He placed it before them, saying: ‘Will you not eat!*** (Verse 27) He asked this question after he saw that their hands did not touch the food and it looked as if they would not eat the meal that had been provided.

“He then became apprehensive of them” either because a stranger who refuses to eat his host s food appears treacherous and causes an element of apprehension, or because he noticed something odd about them.

Therefore, they revealed their identity, reassuring him and giving him the good news they had brought him: “ They said: ‘Do not be afraid. ’ They gave him the good news of[the birth of] a son who would be endowed with knowledge.” (Verse 28) This was the happy news of Isaacs birth.

Another sign is cited from the history of Moses. A brief reference to this is made within the context of the signs from the history of Gods messengers:

In Moses, too, there is a sign: We sent him to Pharaoh with clear authority; but Pharaoh turned away in the pride of his power and said [ofMoses]: ‘He is but a sorcerer, or maybe a madman. ’ We seized him and his hosts, and cast them all into the sea: he was the one to blame. (Verses 38-40)

The clear authority God gave to Moses was his powerful argument and irrefutable proof, as well as that people were in awe of his presence.

Yet Pharaoh turned away, proud of his power, and rejected the clear truth and the decisive proof. When Moses showed him the miraculous signs God had given him, Pharaoh said that Moses was ‘a sorcerer or a madman . This confirms that miracles will not guide a heart that is not prepared to believe. They cannot silence a voice that insists on repeating fabrications.

The surah does not give details of Moses’ story. It proceeds straight to its conclusion: “ We seized him and his hosts, and cast them all into the sea: he was the one to blame” (Verse 40) Pharaoh certainly deserved all blame because of his transgression and rejection of God’s message.

The phraseology here clearly indicates God’s direct action in seizing Pharaoh and his army and casting them into the sea. This is deliberately highlighted as it fits with the exhibition of God’s signs on earth, in man and throughout history.

In the ‘Ad there is another sign: We let loose against them a life destroying wind which reduced to dust everything it came upon.

(Verses 41-42)

The wind is described in Arabic as ‘aqim, which literally means sterile’. It is given this description because, unlike what they expected, it did not bring them water and life. Rather, it destroyed life and brought about death and total destruction. It left everything it came upon like a dead thing, reduced to dust.

Wind is one of the forces God has set in the universe, and one of God’s troops which are known only to Him. He sends it, in accordance with His will and the laws He sets in operation, in a particular form, at an appointed time, bringing either destruction or life to whomever He wills. In such a situation there is no room for the naive objection voiced by some people who say that the wind blows according to a universal system and travels here or there as other natural forces and factors determine. The One who makes it blow and travel according to a certain system, forces and factors is the One who sends it against whom He wills at the time He chooses. He is able to send it as He wills within the system and factors He has put in place. No doubt or objection can be voiced.

And in Thamud, too, when they were told: 'You can enjoy your life for a while/ but they insolently defied their Lord's commandment.

So, the thunderbolt struck them while they were helplessly looking on. They were unable even to rise; nor could they defend themselves.

We built the skies with power; and We gave it a vast expanse; and We spread out the earth: how well have We prepared it! All things We have created in pairs, so that you may take thought. Flee, then, to God! I am sent by Him to give you clear warning; and do not associate partners with Him: I am sent by Him to give you clear warning! Verses 47-51)

These verses take us back to the great universal exhibition the surah presented in its opening, providing here yet another image the Quran puts before our eyes and minds. Further references are added to Gods signs, linking that provided by Noah and his people with that of the heavens, the earth and other creatures. This culminates with a call to mankind to flee to their Lord, submitting themselves to Him and associating no partners with Him.

“ We built the skies with power; and We gave it a vast expanse? (Verse 47) Power is the clearest element in the solid, firm and well-coordinated structure of the 1 skies, whatever we take the term to mean: the orbits of the different stars and planets, any of the star clusters we normally call a galaxy which includes many millions of stars, a stratum of the huge space in which planets and stars are scattered, or any other of its many meanings. Vastness is another clearly recognizable element. These millions of huge stars are no more than small particles floating in the great expanse that is the universe.

This reference to the skies may also imply a pointer to the stores of sustenance, which were stated earlier in the surah to be in the sky.

However, in the earlier reference it is merely a symbol indicating what is with God. Yet the Quranic expression gives deliberate connotations so as to leave a clear impression on peoples minds.

The same applies to the reference to the earth and its being spread out: “And We spread out the earth: how well have We prepared it!” (Verse 48) As we explained before, God has made this earth to be a cradle for human life. That the earth has been spread out indicates that it serves as a cradle equipped with all that is necessary to support and enable life to flourish.

“All things We have created in pairs, so that you may take thought* (Verse 49) This is a fascinating truth that reveals the basic rule common to all creation on earth, and possibly in the universe. As it stands, the statement does not limit the 'in pairs rule to the earth. It is clearly seen among living creatures, but the phrase, 'all things, also includes inanimate objects. Hence, the statement means that both animate and inanimate things are created in pairs.

This statement was presented to people 14 centuries ago, when even the thought that living things, let alone inanimate objects, are all made in pairs was totally unknown. When we remember this we find the statement itself becomes amazing, as it presents such a universal fact to people at such an early time. Moreover, this statement confirms that recent scientific research is heading towards confirmation of this truth.

Indeed, it has almost established that the whole universe is made of atoms, which contain a dual electric charge, positive and negative.3

The last note in the surah explains the meaning of fleeing to God and shedding all burdens and encumbrances in order to fulfil the mission for which He created people:

I have not created the jinn and mankind to any end other than they may worship Me. No sustenance do I require of them, nor do I require that they should feed Me. God is indeed the Provider of all sustenance, the Lord of Power, the Ever Mighty. (Verses 56-58)

This short statement embodies one of the greatest universal truths.

Indeed, to fully understand this truth it is necessary for human life on earth to be set on the right track. This applies in equal measure to the life of the individual, the community and all humanity throughout history. Understanding this truth opens up a whole host of concepts and meanings. The first point in this truth is that there is a clear objective for the existence of humans and jinn on earth. This objective is represented in a task: whoever fulfils it achieves the objective of his existence, and whoever neglects it leads a life without purpose or objective. He who neglects it thus breaks away from the law that applied to him when he came into existence, and he ends in utter loss. This task which binds humans and jinn to the law of the universe is worship or servitude to God. Thus, there will be a servant who worships and a Lord who is worshipped. Mans life is thus set aright on this basis.

We then begin to see the other side of this great truth, realizing that the concept of worship must be much broader and more comprehensive than attending to worship rituals. Neither humans nor//wi spend their lives in worship rituals. Indeed, God does not require them to do so.

On the contrary, He requires them to fulfil other tasks which take up most of their time. We do not know anything about the sort of duties God requires of the jinn, but we know the extent of what God requires of man. This is clearly stated in the Quran, as God says: “Your Lord said to the angels, 7 am appointing a vicegerent on earth'” (2: 30) Being in charge of the earth is then the main function of human beings. This requires the exercise of different activities and the use of different talents in order to build human life on earth, after getting to know its resources and potentials. In doing so, man puts in effect Gods will to use and develop the earth so as to ensure steady progress. Mans vicegerency also involves the implementation of Gods law so that human society can be set on the proper foundation, one that is in harmony with the law governing the universe.

All this makes it absolutely clear that worship, which is the objective of human existence, or rather mans first duty, has a much broader sense than the mere observance of rituals. Indeed the entire concept of vice gerency is incorporated into the idea of worship, which must be reflected in two major ways. The first is that the concept of mans servitude to God should be well established in our hearts. This so that we fully realize that there is only a servant who worships and a Lord who is worshipped. Beyond this there is nothing: it is just the One Lord and all others are His servants, to whom they offer their worship. The second is that every thought, every action and every life affair must be addressed purely to God, seeking His acceptance. Every feeling other than that of submission to God and worshipping Him should be discarded.