This is the closing passage of a sūrah rich in subject matter and imagery. It defines and establishes the fundamentals of the Islamic outlook and, through the debate with the people of earlier revelations and later on with the “hypocrites” of Madinah and the Arab unbelievers, removes all the confusion and misinterpretation all those groups tried to create. It expounds the Divine order of life, its human and financial obligations, and teaches the Muslims how to honour those obligations and how to deal with the hardships and ordeals encountered in so doing. It shows the Muslims how to dedicate themselves and their possessions to fulfilling those enormous obligations.

These concluding strains resonate perfectly with the theme and the style of the sūrah as a whole in content as well as context and presentation. This section presents a most profound concept: that the entire physical world is an open “book” which in itself conveys the signs and evidence of faith. It points to the hand that runs it with care and prudence, and reveals that beyond this life there is another where accountability and reward will be decided. These signs, however, are only perceived and appreciated by people “who understand”; those who do not go through life with their eyes and minds closed to the overwhelming marvels of this “open book”.

This represents one of the most fundamental concepts of the Islamic outlook on the physical world, and the very close and harmonic relationship that exists between it and man’s basic and pristine nature. This concept asserts that the physical world, in itself, is living and tangible proof of the existence of its Creator, on the one hand, as well as a manifestation of the system that underpins its existence, and the purpose, the principle and the meaning that define that existence, on the other. This concept is of the utmost importance in defining man’s attitude towards the physical world and its Lord, God Almighty, and is, therefore, a central pillar of the Islamic outlook on all existence.

Then follows God’s obliging response to “those who understand,” who turned to Him in earnest and penitent supplication while reflecting on His open book of the universe and all the signs it displays and the thoughts it evokes and inspires. This response is accompanied by a recommendation to work hard, to strive, sacrifice and persevere in fulfilling the obligations of the faith they have earned from contemplating the wonders of God’s open book. The sūrah again underplays the effect and influence of the opponents of Islam, no matter how much material power they may possess in this world. It highlights the everlasting values of the rewards in the Hereafter to which true believers ought to aspire and hope to receive.

Further to the lengthy discussion on the people of earlier revelations and their stance towards the Muslims, the sūrah talks here of the believing ones among them and their just rewards.

Preserving the same context of piety, it describes them as devout people who are too polite and modest with God to demean His revelation, like some of their co- religionists, referred to earlier in the sūrah.

In the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for men endowed with insight, who remember God when they stand, sit and lie down, and reflect on the creation of the heavens and the earth: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire. Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them.

Our Lord, we have heard the voice of one who calls to faith, [saying], ‘Believe in your Lord,’ and we have believed. Our Lord, forgive us, then, our sins and efface our bad deeds and let us die with the truly virtuous. Our Lord, grant us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely, You never fail to fulfil Your promise. (Verses 190-4)

What are these signs contained in the creation of the heavens and the earth and the succession of day and night? What is the message understood by men of wisdom when they reflect on these phenomena, as they remember God in all situations, when they stand up, sit and lie down? Furthermore, what is the relationship between their reflection on these signs and their remembrance of God in all situations? How does their reflection lead them to engage in their supplication which expresses their humility and fear of God: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.” What we find here is a vivid image of the sound and proper reception of the messages transmitted by the physical universe to a healthy mind. Proper response is made to these messages which are open to all throughout the universe, both during the day and during the night.

Telling signs appear in every new page of this open book. They awaken uncorrupted human nature to appreciate the truth which is well established both in this book of the universe and in the perfect design of its structure. They create a strong desire to respond to the Creator Who has established this truth in His creation, and couples loving Him with a feeling of fear of Him. People endowed with understanding open their minds to receive the messages God has placed in the universe. They allow no barriers to prevent them from appreciating these messages.

Their hearts turn to God when they stand, sit or lie down. Hence, their faculties of understanding are sharpened and they are able to appreciate the message God has placed in the universe, its purpose and its basic nature. Thus, the laws of the universe transmit their inspiration to men’s hearts.

We have only to rid ourselves of the shackles of familiarity and to open our eyes and minds to these scenes of the creation of the heavens and earth and the succession of day and night and look at them afresh, as if for the first time, so that we may be overwhelmed with awe and stand in utter wonder and amazement. When we do this, we are bound to feel that behind all this harmony and perfection there must be an organising hand, an elaborate thinking and a law that never fails. We are bound to conclude that nothing of this is deceptive, borne by coincidence or happening in vain.

The first fact is that reflection on God’s creation and contemplation of the open book of the universe and the great wonders which God has placed in the universe constitute a definite act of worship and an essential part of remembering God. Had natural sciences which study various aspects, laws and phenomena of the universe in order to unravel their secrets and potential, been directed to remembrance of the Creator of this universe and to appreciate and acknowledge His majesty and grace, they would instantaneously have become part of worship and prayer to the Creator.

Human life would have benefited a great deal by these sciences and would have turned towards God. The materialistic trend, however, severs all links between the universe and its Creator, and severs the relationship which should have always existed between natural sciences and the eternal truth of the Divine Being. Scientific research, God’s great gift to man, thus becomes a curse which makes human life a continuous succession of misery, worry and spiritual emptiness which weigh very heavily on man.

The second fact is that the signs that God has placed throughout the universe do not impart their inspiring messages except to hearts and minds refined by worship and the remembrance of God. Those who remember God in all situations, when they stand, sit and lie down, and reflect on the creation of the heavens and the earth and on the succession of day and night are indeed the very people whose hearts and minds are ready to appreciate the messages imparted by these universal phenomena.

They are the ones who reach beyond these messages to the Divine method which ensures salvation, goodness and prosperity. On the other hand, those who confine themselves to the study of certain aspects and appearances, and discover the secrets of some universal laws, without any attempt to know the Divine method of life inevitably destroy life and destroy themselves with the secrets they discover. They cannot escape the misery and worry which characterise their lives and they inevitably end up incurring God’s wrath and deserving His punishment.

These two facts are mutually complementary, and they are presented here in this way for men of understanding at the precise moment of their reflection on universal phenomena. It is a moment which represents clarity of heart and soul, an open mind ready to receive a message and an attitude of being prepared to give the right response and abide by the implications of the truth.

It is a moment of worship, which means that it is a moment of establishing a relationship and receiving a message. It is no wonder, then, that the mere reflection on the creation of the heavens and the earth and the succession of day and night is enough to reveal the truth about them and the fact that nothing of this has been created in vain. The immediate result of this attitude is embodied in these words:

“’Our Lord, You have not created all this in vain. Limitless are You in Your glory.’” This is immediately followed by a psychological response to the inspiration of the universe:

Their Lord answers them: ‘I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other. Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards. Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode. (Verses 195-7)

In this passage we have God’s answer to the prayer repeated at length by the believers who have come to accept the faith after their reflection on the scene of the universe. They recognise that God has not created all this in vain. They understand the message imparted by these scenes and make the appropriate response and pray to God to spare them the disgrace of being committed to hell in the Hereafter. God’s answer is a detailed one, harmonious with the artistic characteristics of the Qur’ānic style which takes into account the psychological requirements of every situation. Let us consider this answer and what it tells us about the nature of the Divine method and how Islam sets about refining the characters of its followers. Those people, described in an earlier verse as “endowed with insight” have reflected on the creation of the heavens and the earth and on the succession of night and day and have appreciated the message of the book of the universe, responding to the truth as it is clearly explained in it. They have addressed their Lord with a long, heart-felt prayer which reflects their apprehension. Here they receive the response of their merciful Lord. Their prayers are answered as their attention is drawn to the constituent elements of the way of life God wants them to adopt and to its obligations: “Their Lord answers them: I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other.’” Here they are told that reflection, contemplation, apprehension and passionate prayer are not enough, nor is it enough to turn to God for forgiveness and for bad deeds to be effaced and salvation to be granted. These goals require positive action of a particular type that is motivated by understanding the lessons learnt through reflection on the creation of the universe.

Islam considers this an act of worship, in the same way as it considers reflection, contemplation and remembrance of God, a prayer for forgiveness and a fear of God and a hope in His bounty. Indeed, Islam views action as the practical result of such worship. It is accepted from all, male and female alike, without any discrimination on the basis of sex. All people are equal as human beings, since each one of them issues from another, and they are all judged equally.

The work required is then outlined. We can see here the obligations imposed by Islamic faith with regard to personal and financial sacrifices. We can also appreciate the nature of the Islamic method of life and in what sort of society it is to be implemented. We are made to understand further the way to establish such a society and the barriers and difficulties which work against its establishment. The need is urgent to remove such obstacles and to prepare the soil for the seed of Islam to grow and be firm, no matter how great the sacrifices: “Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards.” This was the status of those who engaged in this prayer and who were the first generation to be addressed by the Qur’ān. They emigrated from Makkah and were driven out of their homes there because of their faith. They were persecuted for no other reason than serving God’s cause. They had to fight and were killed in battle.

In contrast to that brief enjoyment and fleeting prosperity there are for the believers eternity and blessings from God:

As for those who fear their Lord, theirs shall be gardens through which running waters flow, in which they shall abide, a gift of welcome from God. That which is with God is best for the truly virtuous. There are indeed among the people of earlier revelations some who believe in God and in what has been bestowed from on high upon you and in what has been bestowed upon them, humbling themselves before God.

They do not barter away God’s revelations for a trifling price. They shall have their reward with their Lord. Swift is God’s reckoning. (Verses 198-9)

Any comparison shall remove the slightest doubt that what is with God is infinitely better for truly righteous and virtuous people. No one will entertain any thought that what the God-fearing finally receive is much superior than what the disbelievers enjoy. Hence, anyone endowed with insight will unhesitatingly choose for himself the share chosen by the people who have been described earlier as being ‘endowed with understanding.” At this point, when the context is one of cultivating the believers’ characters and establishing the essential values according to the Islamic concept of life, God does not promise the believers victory, or that they should triumph over their enemies, or that they should be established in any land. He indeed does not promise them anything in this life. He does not include in His promise here anything of what He promises them elsewhere in the Qur’ān or of what He has undertaken to provide for the believers as they engage in battle against His enemies.

Here, He promises them only one thing, namely, “that which is with God.” For this is the basic aspect of this message, and the starting point of this faith. God wants the believers to totally disown every aim, purpose or aspiration, including their desire to see their faith triumph and the enemies of God defeated. God wants the believers to free themselves even from this desire. He wants them to leave this matter altogether to Him so that they are free from all ambitions, including those which are not personal. What is required of them is that they be ready to give and sacrifice, to fulfil their duty and perform their obligations. There is nothing for them of the comforts and enjoyments of this life. Moreover, there is no promise of victory, fulfilment of aims or gaining of power. All that is promised is in the Hereafter.

But then victory takes place and the believers are established in the land. This, however, is not part of the deal. There is nothing in the contract which stipulates any returns in this life. All that it speaks of is fulfilment of the deal made when Islam was persecuted in Makkah. The terms were very clear. God did not give the Muslims victory and the reins of power to assume the role of leadership of mankind until they had rid themselves totally of all ambitions which relate to this life and fulfilled their obligations with total dedication.

Believers, be patient in adversity, and let your patience never be exhausted; be ever ready and fear God so that you may prosper. (Verse 200)

The closing verse in this long sūrah is an address to the believers which sums up the obligations imposed on them by the constitution God has chosen for them. It is an address from on high to the believers. It calls them by their very quality which establishes their bond with the source of that address and places on them their obligations and qualifies them for the fulfilment of those obligations. It is the quality which gives them honour in this world and makes them honoured in heaven. They are called upon to show patience in adversity and to continue to do so in all situations, to be always ready for sacrifice and to maintain their fear of God.

The sūrah speaks repeatedly about patience in adversity and fear of God. The two qualities are mentioned on occasions separately and on others together. The sūrah also repeatedly calls on the believers to endure whatever hardship they have to face, to struggle and to foil the schemes of their enemies and never to listen to the defeatists or to those who sow the seeds of discord. That the concluding verse of the sūrah calls on the believer to be patient in adversity and to always persevere demonstrates that these are the essential ingredients of those who want to follow the path of Divine faith. It is a long and hard way, full of impediments, persecution, trials and tribulations. To follow it they must be patient.

They have to resist their own desires, ambitions, weaknesses and impetuosity.

They have to persevere in the face of peoples’ desires, weaknesses, ignorance, lack of understanding, perversions, selfishness, conceit, and their impatience for quick results. They have to endure the falsehood and tyranny, the power of evil and the conceit of every boastful arrogant.

They have to be patient in spite of any of their own weaknesses and in spite of the whisperings of Satan at such times when they are totally unhappy. They must persevere in spite of the fact that this can give rise to anger, exasperation, occasional lack of trust in goodness, lack of confidence in human nature, disappointment, frustration and total despair. In addition, they must also be patient and restrain themselves at the moment of victory, show humility and gratitude when adversity is replaced by prosperity, suppress every motive for revenge or for exceeding the limits of justice. They must maintain their relationship with God and submit to His will in times of happiness and in times of hardship. They surrender themselves to Him with trust and reassurance.

Words cannot express the true significance of this struggle. Only a person who has experienced such hardships can understand the full significance of such perseverance. The believers themselves knew well what this address from on high meant. They knew what sort of patience and perseverance God wanted them to show.

This verse then calls on the believers to rise to a higher standard. It is expressed in Arabic in a form of the verb “to be patient” which signifies a highly enhanced effect.