The previous passage ended with an outline of the opposite destinies of the believers and those who deny God’s message. On the day when all dominion belongs to God alone, they end up in contrasting positions. All this is given within the context of God’s support of His messengers, protection of His message and the reward He has in store for those who believe and those who refuse to believe.

This passage begins with a reference to those who migrate for God’s cause. They have already been permitted to fight in defence of their faith and to defend themselves against injustice. They have been driven out of their homes against all right, for no reason other than their declaration that they believed in God alone. The passage also clarifies that God will compensate them for the property they left behind when they migrated.

A general verdict follows which applies to those who find themselves unjustly attacked and who try to repel aggression, but are then subjected to further tyranny and hostility. They are given a clear and assured promise of support. This firm promise is followed by listing some indicators of God’s power which ensures that His promises will always come true. These indicators are seen in the universe around us. It thus suggests that God’s help to those who suffer injustice, despite their attempts to repel aggression, is a certainty in the same vein as other universal laws.

At this point in the passage, the Prophet receives a direct address that each community is shown a course of action, suitable for its own circumstances. Therefore, he should not be preoccupied with arguments with unbelievers. He must not allow them a chance to dispute his method. Should they seek to argue with him, he should leave them to God who judges between them on the Day of Judgement over everything which they differed. He is the One who knows the truth of what they follow, as He knows everything in the heavens and on earth.

The sūrah also refers to their worship of deities that have no sanction from God, as well as their worship of beings they do not know. They are criticized for being hard hearted and for their dislike of hearing the truth. In fact they would not shrink from attacking those who recite God’s revelations to them. They are threatened with the fire which will be their ultimate abode. This is a promise that will never fail.

This is followed by an announcement to all mankind, making it clear that those whom they worship instead of God are devoid of power. Their weakness is shown in a humble image that carries no exaggeration, but the way it is presented brings their shameful weakness into sharp relief. They are shown as incapable of contending with flies, or of retrieving what a fly takes from them. Yet, unbelievers claim that such beings are deities.

The passage and the sūrah end with an address to the community of believers requiring them to fulfil their duties as leaders of humanity. They should prepare themselves for their task with prayer, worship and good action, seeking God’s help and protection.

As for those who leave their homes to serve God’s cause, and are then slain or die, God will most certainly grant them a goodly provision. God is indeed the most munificent provider. He will most certainly admit them to a place with which they shall be well pleased. God is surely All-Knowing, Most Forbearing. (Verses 58-59)

Migration, or leaving one’s home, to serve God’s cause represents a desertion of every comfort whether it be family, community and childhood memories, or property and material comforts. When one puts one’s faith ahead of all this for no other reason than to earn God’s pleasure, one demonstrates that such a prize is more valuable than all material goods. Migration was possible before Makkah fell to Islam and the Islamic state was established. After that, migration was invalid. The requirement now is to strive in serving God’s cause. Whoever strives thus for God’s cause and dedicates himself to its service receives a similar reward to that of migration.

“As for those who leave their homes to serve God’s cause, and are then slain or die, God will most certainly grant them a goodly provision.” (Verse 58) This applies whether they die in battle, earning martyrdom, or die normally in their homes. They left their homes and property ready to face any eventuality only to serve Him. They sought martyrdom in any way it might come, sacrificing every worldly comfort. Therefore, God compensates them richly for what they abandoned on His account: “God will most certainly grant them a goodly provision. God is indeed the most munificent provider.” (Verse 58) Such provisions are better than everything they leave behind.

“He will most certainly admit them to a place with which they shall be well pleased.” (Verse 59) They departed in a way that pleased God, and in return He promises that they will be well pleased with the position into which He will admit them. It is indeed a clear aspect of the honour God grants them when He makes sure of answering their wishes and ensuring that they are pleased with what they receive from Him. “God is surely All-Knowing, Most Forbearing.” (Verse 59) He is well aware of what they have suffered of injustice and what makes them feel well compensated. He is also forbearing, giving the unbelievers respite in order that they realize that they are in the wrong. He eventually gives fitting reward to those who suffer injustice and fitting punishment to those who inflict injustice.

Those who are targets of human aggression may not be able to tolerate such treatment or bear it with patience. They would rather respond in kind, measure for measure. If aggressors persist, and continue with their oppression, God is certain to support the oppressed and help them against those who are unjust: “Thus shall it be.

If one retaliates only to the extent of the injury he has received, and then is wronged again, God will certainly succour him. God is certainly the One who absolves sin, who is Much- Forgiving.” (Verse 60) The condition that must be fulfilled for God’s help to be forthcoming is that the action must be one of retaliation, seeking to repel aggression.

All this relates to the essential fact that God is the ultimate and absolute truth. His is the truth that controls the universe and operates its systems. Everything else is false, irregular, and cannot be maintained: “Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great.” (Verse 62)

This is an adequate explanation and a guarantee that truth and justice will inevitably triumph, while falsehood and aggression are certain to be defeated. It is the same guarantee that the laws of the universe will operate without fail. One of these laws and phenomena is that the truth will be victorious and falsehood will suffer a humiliating defeat. God is certainly far superior to any absolute ruler who seeks to demonstrate his power over the weak. The verse concludes with this comment: “God alone is Most High, Great.” Hence, He will not allow aggression to swell, or injustice to he everlasting.

Further natural phenomena are shown as permanent indicators of God’s power:

“Are you not aware that God sends down water from the skies, whereupon the earth becomes green. God is unfathomable in His wisdom, All Aware.” (Verse 63) We see this happening all the time: rain pours down from the skies and the earth becomes green within a very short period, but again long familiarity makes us oblivious to this. However, to people with open minds the scene arouses a host of feelings. At times, you look at a green shoot poking out through the black earth and you feel its freshness. It reminds you of young children smiling happily to the world around them, and who almost fly with delight when they see the spreading light.

If we have such feelings, we can properly understand the comment at the end of the verse: “God is unfathomable in His wisdom, All Aware.” It is as profound a comment as our feelings when we look at this delightful scene and contemplate its nature. It is part of God’s unfathomable wisdom to initiate such subtle movements within the depths of the earth, bringing forth a green shoot, fresh but weak and slim. With God’s power, it stretches out into the air, moving against the law of gravity. It is God’s knowledge that determines the amount of rain that falls from the sky and its timing, so that water mixes with the earth and allows vegetation to grow.

Water falls from God’s sky to His earth to initiate life and provide nutrition and wealth. But then God owns both the heavens and earth and all that they contain, yet He needs nothing of them. He gives provisions to all living things, through water and plants. But He is free of all need. “To Him belongs all that is in the heavens and on earth. God alone is indeed free of all want, worthy of all praise.” (Verse 64) He is in need of nothing of what lives in the heavens and earth. Indeed all praise is due to Him for the favours He bestows on all His creatures.

Once more the sūrah points out some of the aspects of God’s power as seen in nature: “Do you not see that God has made subservient to you all that is on earth, and the ships that sail the sea at His bidding? He it is who holds the celestial bodies, so that they may not fall upon the earth except by His leave. Most compassionate is God, and merciful to mankind.” (Verse 65) This draws people’s attention to the earth they live on, which contains a wide variety of powers and wealth which God has made subservient to man. Yet man remains oblivious of God’s favours which he enjoys night and day.

God has placed everything on earth at man’s disposal, by making the laws of nature affecting the earth compatible with man’s nature and abilities. Had these been at variance with the natural laws of the earth, human life would not have been possible on this planet, and man would not have been able to utilize its resources to his benefit. Had he been physically different from the condition which allows him to tolerate the earth’s atmosphere, breathe its air, eat its food and drink its water, man could not have survived on earth for even a very brief time. Had the density of the earth or the human constitution been different, man would not have been able to walk or stand upright on earth; he would either fly in the air or sink into the earth.

Had the earth been without an atmosphere, or had the air been heavier or lighter than its present condition, man would have suffocated or been unable to breathe.

Thus, it is the compatibility of all these natural elements with human nature that makes man able to live on earth and benefit by its resources. This is only feasible through God’s will.

Moreover, God made the earth subservient to man through the powers and abilities He gave man. Without these man would not have been able to tap the resources of the earth to his benefit. As it is, man discovers these resources one by one. Whenever he needs something new for his life, he uncovers new treasures; and whenever he feels that the earth’s reserves of an essential material are running short, he finds new ones or alternative materials. Today, although there remain plenty of oil supplies and other minerals, yet the vast potential of nuclear energy has become available.12 But man is still like a child who plays with fire, and can easily burn himself and those around him. Hence, he needs to abide by the code of living God has laid down so that he can make full use of the earth’s resources to build a better human life and fulfil his mission.

“Do you not see that God has made subservient to you all that is on earth, and the ships that sail the sea at His bidding?” (Verse 65) It is God who created the laws that allow ships to sail through the sea, and who gave man the necessary means to discover these laws and utilize them to his benefit. Had the nature of the sea, or the ships, or man’s powers of understanding and learning been different, none of this could have happened.

At this point the sūrah addresses the Prophet (peace be upon him) instructing him to follow his own way, paying no attention to the unbelievers and their futile arguments. He must not allow them to divert him from the method God chose for him, as He assigned him the task of delivering His message to mankind.

To every community We have appointed ways of worship, which they should observe.

Let them not draw you into disputes on this score, but call [them all] to your Lord.

You are indeed on the right way. Should they argue with you, say: ‘God knows best what you are doing.’ God will judge between you on the Day of Resurrection with regard to all on which you dispute. Do you not know that God knows all that occurs in heaven as well as on earth? Indeed it is all in a record. All this is easy for God.

(Verses 67-70)

Every community has its own way of life, thought, behaviour and beliefs, and these are subject to the consistent and accurate laws God has set to regulate people’s nature, thinking, feelings and reactions to outside influences. A community that opens its hearts to the pointers to divine guidance and responds to relevant pointers in the universe and within the human soul finds its way to God. In this, it will benefit by the numerous signs pointing to His oneness and encouraging compliance with His orders. By contrast, a community that shuts its mind to all this is in the wrong, sinking deeper into error.

Since God has appointed a certain way for each community, then the Prophet need not trouble himself with arguments he may put to the unbelievers when they turn away from the path of divine guidance and persist in following error. God instructs him not to allow the unbelievers any chance to dispute with him over his mission, or the way of life he advocates. He must continue to implement it, paying no heed to anyone who wants to engage in argument and dispute. His is a straightforward way, as God Himself testifies: “You are indeed on the right way.” (Verse 67) This gives him all the reassurance he needs to follow divine guidance.

If unbelievers try to dispute with him, he should cut short such arguments. It is no use wasting time and effort: “Should they argue with you, say: ‘God knows best what you are doing.’” (Verse 68) Argument can be useful with people whose hearts and minds are open to receive guidance, seeking knowledge and seriously searching for the right evidence. But argument is futile with those who persist in their erring ways, turning a blind eye to all the indicators and pointers they see in the universe and within themselves. The Prophet is told to leave these people to God who will judge between all creeds and ways of life and their followers: “God will judge between you on the Day of Resurrection with regard to all on which you dispute.” (Verse 69) He is the judge to whom no one can object, because on that day all argument is abandoned.

Nor can there be any argument about the final judgement.

God makes His judgement on the basis of His perfect knowledge. He does not lose sight of any circumstances, and no motive or feeling is withheld from Him. He knows everything in the heavens and the earth, including people’s intentions, motives, actions and reactions: “Do you not know that God knows all that occurs in heaven as well as on earth? Indeed it is all in a record. All this is easy for God.” (Verse 70)

The sūrah now makes a powerful, universal declaration that all deities people associate with God, including the ones to which the wrongdoers appeal for help, are weak and powerless. Their weakness is shown in a bustling and captivating scene:

Mankind. An aphorism is set forth; hearken, then, to it. Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end. If a fly robs them of anything, they cannot rescue it from him! Weak indeed is the seeker, and weak the sought! (Verse 73)

The address is universal, it includes everyone anywhere in the world, and the declaration is loud and clear: “Mankind!” When people have been gathered to listen, they are told that they are about to be given a statement of a general principle, not a particular case applicable on a certain occasion. “An aphorism is set forth; hearken, then, to it.” It is a statement of fact that applies in all situations: “Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end.” All false deities, whether they be idols and statues, human beings, traditions and values, to whom you appeal for support and with whom you seek to achieve victory and high esteem, are incapable of creating a fly, even if they muster all their forces, utilize all their knowledge and channel all their resources into one supreme effort. Indeed, the creation of a mere fly, that small and abject creature, defies all the harnessed powers of such false gods.

Creating a fly is just as impossible, for anyone or thing other than God, as creating a camel or an elephant, because the fly also demonstrates the great secret of life.

Hence, it is placed on the same level as camels and elephants, with regard to its miraculous creation. The Qur’ānic aphorism, however, cites the case of a little, insignificant fly in order to generate a more profound feeling of powerlessness, without compromising the underlying principle.

The sūrah adds another dimension in describing their powerlessness: “If a fly robs them of anything, they cannot rescue it from him!” (Verse 73) False deities, be they idols or humans, cannot retrieve anything from a fly when it robs them of it. Flies can rob people of that which is precious indeed. At the same time, a fly carries agents of some very serious diseases, such as tuberculosis, typhoid, dysentery and conjunctivitis. It can deprive a person of his eyes or other organs, or indeed deprive him of his life. A weak and contemptible fly can rob a human being of what he can never retrieve.

Here again we note how the Qur’ānic style uses facts in the most effective way.

Had the text referred to lions and similar wild animals adding that men cannot rescue anything such animals rob them of, it would have generated an air of strength and force, rather than weakness. Besides, the most powerful animals cannot rob man of anything greater than what a fly can rob him of.

This powerful image stating a clear aphorism concludes with a simple comment:

Having exposed the absurdity of the idolaters’ beliefs and the ignorance their worship rituals reflect, the sūrah makes a final address to the Muslim community, urging it to be true to its beliefs and to stick to the right way of life.

Believers! Bow down and prostrate yourselves, and worship your Lord alone, and do good, so that you might be successful. And strive hard in God’s cause as you ought to strive. It is He who has chosen you, and has laid no hardship on you in [anything that pertains to] religion; the creed of your forefather Abraham. It is He who has named you Muslims, in bygone times and in this [book], so that the Messenger might bear witness for you, and that you might bear witness for all mankind. Thus, attend regularly to your prayer, and pay out your zakāt, and hold fast to God. He is your Guardian: the best of guardians and the best to give support. (Verses 77-78)

Indeed these two verses sum up the code of living God has laid down for the Muslim community and the duties He has assigned to it. They define its role and mark out its course of action, past, present and future, provided that it follows His guidance.

The first instruction given here requires the believers to pray, highlighting two distinctive actions of Islamic prayer, namely bowing down and prostrating before God. Thus, prayer is given a real image and a noteworthy movement so that we see it clearly before our eyes. In this way, the mode of expression is that much more effective.

Next we have a general instruction to worship God. This is far more comprehensive than prayer, because worship includes all duties and adds every action, thought or feeling that is addressed to God alone. Indeed every human activity becomes part of worship when it is intended for God’s sake. This even includes pleasure and personal enjoyment which become part of worship earning reward from God. All it needs is that we should remember God who has granted us these pleasures and who intends them as means to strengthen our resolve to follow the way He has chosen for us. Nothing of the nature of such pleasures and enjoyments changes, but their purpose is changed, and thus they become part of worship.

The last instruction in the first of these two verses is that believers must do every good thing, particularly in their dealings with fellow human beings, just as they do good in their relations with God, offering prayer and worship. All these instructions are given to the Muslim community so that it can be successful, because these are the means to success. Worship maintains its relation with God so that life is established on the right footing, and follows the way leading to the ultimate goal. Doing good means that the life of the community is firmly established on the basis of right belief.

When the Muslim community has such a proper relation with God and an appropriate lifestyle, it can discharge its awesome responsibility: “And strive hard in God’s cause as you ought to strive.” This is a veracious and comprehensive description, indicating a massive responsibility that requires adequate preparation and the mustering of equipment and resources.